TESP 26 Final Essay

Cassandra Kennedy

The Influence of Religion on Sustainable Human Behavior

Topics of sustainability, such as energy, climate, food, water, biodiversity, etc are
discussed vigorously throughout numerous social settings, as our modern world faces the largest
ecological crisis experienced within our epoch. The burning question on everyone’s minds; what
can we do? A quote that has stuck with me throughout the duration of this course comes from
Lynn White in his article The Historical Roots of Our Ecologic Crisis: “What people do about
their ecology depends on what they think about themselves in relation to the things around
them”. As active participants in the ever-evolving system of nature, human culture and behavior
is an integral aspect of sustainability that is guardedly addressed, and reluctant to change. The
question then becomes; what can reshape humanity’s identity in nature, and behavior in a way
that promotes sustainable living? One prospect is religion. Religious beliefs and practices have,
and continue to, influence human culture and behavior. Since the beginning of the human
anthropocene, thematic principles of world religions have served as the foundation of morality
and ethics; drivers of action and attitude. There is a rich historical significance among world
religions that is inseparable from the development of modern society and culture. Taking such
concepts of religious influence, it is possible to analyze certain interpretations of ideologies in
regards to sustainability. In light of the ecological crisis, leaders and scholars from various
religious backgrounds have acknowledged the need for a cultural revolution; as a society, we
must change our cultural relationship with, and behaviors towards, nature, and religion may play
an imperative role in doing so. Beliefs and practices in (any religion, but for the sake of
efficiency) Christianity, Buddhism, and Indigenous spiritualities, despite their unique obstacles,
possess the ability to shape behavior and culture in such a way that promotes ecological
consciousness and sustainable living.

I. Christian Behaviors towards Nature

Early Christian theologians such as Hildegard of Bingen, Aquinas, and John Paul II, all
found that nature, humankind, and God were integrated harmoniously into the three pillars of
fundamental Christian theology. Elizabeth Johnson, in her presidential address Turn to the
Heavens and the Earth, claims this synthesis significantly shaped cultural aspects of art,
architecture, liturgy, and poetry for centuries. However, during the Scientific Revolution, when
the Church rejected new discoveries of science, theology became “estranged from ongoing
thought about the universe”. By neglecting the revolutionary discoveries of nature, Christian
theology shifted to only focus on the relationship between God and mankind, and leaving out
God’s creation. Thus arose anthropocentric beliefs of salvation, and nature became
instrumentalized, used only as a temporary “backdrop”, until mankind can join God in heaven.
When the perceived purpose of human life became a means to escape the confines of cosmic
reality, the significance of nature in relation to God was lost in faith. Historian Lynn White
claims that “Christianity is the most anthropocentric religion the world has ever seen [because it]
insisted that it is God’s will that man exploit nature for its proper ends”. Such implications of
Christianity’s view of nature remains the largest critique of the Christian religion and its role in
the current ecological crisis.
However, within the foundations of Christian theology lies large and untapped potential,
to reinterpret scriptures, use faith in conjunction with science to reestablish a relationship with
nature, and implement sustainable behavior. Norman Wirzba, in his book The Paradise of God:
Renewing Religion in an Ecological Age, addresses such topics by connecting Christian doctrine
to sustainable behaviors. He quotes the book of Genesis to establish human identity within nature
and define the human vocation; “The Lord God took the man and put him in the garden of Eden
to till it and keep it’ (2:15)”, and further explains what it means to be “servants of Creation”. In
the same way that the ministry of Jesus Christ manifested loving hospitality, service, and
upbuilding of one another, humanity is meant to actively serve, participate, and enjoy all aspects
of nature- to maximize not just the development, but the flourishing of creation. The integration
of faith and nature brings about a relationship with God, the divine creator, in the ongoing
learning of His creation. Wirzba writes, “As entrusted by God with the care of creation, we (with
God’s help) bear the responsibility of maximizing creation’s health and giving to life a
celebratory kick. Poised as we are between the ground and the divine intention, we can, if we
choose, establish schools, political institutions, economic practices, festivals, religious
communities, and so on that will honor and serve the integrity of creation and its creator.”
Certain interpretations of biblical scriptures can considerably establish God’s harmonious
relationships between mankind and nature. As such, there is a strong argument to why
Christians, as a part of their faith, should adopt sustainable living. Although technically a leader
of the Catholic denomination, Christians are still able to heed the words of Pope Francis in his
Encyclical Letter; “If the simple fact of being human moves people to care for the environment
of which they are a part, Christians in turn ‘realize that their responsibility within creation, and
their duty towards nature and the Creator, are an essential part of their faith’. It is good for
humanity and the world at large when we believers better recognize the ecological commitments
which stem from our convictions”. An examination of integral ecology, religion in dialogue with
science, and ecological education and spirituality proves to encourage continuous conversations
and behaviors within Christianity towards the ecological conversion to sustainability.

II. Buddhist Behaviors towards Nature

Buddhist notions of ahimsa (do no harm), karuna (compassion), metta (lovingkindness),

and paṭicca-samuppāda (dependent origination, sometimes translated as interdependence) serve
as the moral foundation for many sustainable practices. The interconnectedness of every aspect
of human life affects ecology in massive ways, and including such topics when cultivating
sustainability is integral to the reconstruction of modern ecology and culture. Concepts of
interdependence and karmic reincarnation act to engage a sense of both ego- and eco-
consciousness. Ruben Habito writes, in his contribution to the book Buddhism and Ecology, “The
experience of Zen awakening enables a practitioner to overcome the dichotomy in one's
consciousness between subject and object and to bridge the gap between the "I" and the whole
universe” (pg 169). Unlike many theistic religions, Buddhism does not believe in a divine creator
or cosmic afterlife such as heaven. Instead, the Buddhist spiritual journey is one that aims to
achieve enlightenment (nirvana). Nirvana is not regarded as a place, but as a state of absence, the
end to a cycle of birth, suffering, and rebirth. The principles of karma and reincarnation portray
the idea that one’s behaviors and actions can directly determine the state of both current and
future lives, therefore, there is less of a cosmic disconnect between oneself and nature.
Congruent with the desire for a livable, well maintained earth where future generations and
reincarnations will live, Buddhist behaviors often take to restore and correct the degradation of
the environment. In fact, a Yale forum on Religion and Ecology states, "Buddhists are often
some of the most active and engaged environmentalists in the religion and ecology world”.
Examples of how Buddhist practice directly influences one’s behavior can be analyzed through
the Eightfold Path, which outlines practices and disciplines aid in one's journey to achieve
wisdom and enlightenment. Included in this is commitment to action; to actively seek to reduce
suffering in all forms- including ecological. Within today’s globally-spread Buddhist
communities and cultures, it is common to see social and environmental promotion, protests, and
action programs that aim to foster sustainability.
Many Buddhists believe that the notion of paticca-samuppāda is both social and
ecological, and serves to establish an intimate identity within nature and a more caring sense of
social engagement. However, Buddhism itself is not inherently contingent on canonical
scriptures, which allows for potential (mis)interpretations of religious texts that argue against
certain eco-centric behaviors. A significant contention within the long-established Buddhist
religion is that an obsessive sentiment towards our dependent origination can distract from the
traditional teachings of existential suffering and the path to spiritual enlightenment,
overemphasizing earthly suffering within the relational dimension. There is debate on the
interpretation of paṭicca-samuppāda, and whether it automatically connects to value and care for
the world. Some interpretations on early Buddhist teachings of dependent origination have more
nihilistic implications, viewing the natural world as the cause of existential suffering, and is
considered an "entangling web" that we should disengage from rather than form a dependent
attachment to it. Such disengagement allows the becoming of silent participants in ecological
destruction. The promising aspect of this challenge, however, is Buddhism is generally
considered to be a tolerant and ever-evolving religious practice. As mentioned, there is no
reliance on divine scripture, resulting in diverse philosophies and doctrinal resources that can be
inferred to promote sustainability. Buddhism is not technically considered an organized religion,
more a "spiritual way of life", whose practices have been numerously reinterpreted over different
cultural contexts and historical events. Thus, remains the potential to adapt, influence, and
reshape human behavior in light of a necessary ecological and cultural revolution.
III. Indigenous Behaviors towards Nature

It would be wise to take inspiration from John Grim, in his essay Indigenous Lifeways
and Ecology, and open this section with his qualifying considerations: “The term ‘Indigenous’ is
a generalized reference to the thousands of small-scale societies who have distinct languages,
kinship systems, mythologies, ancestral memories, and homelands... Since these societies are
extremely diverse, any general remarks are suspect of imposing ideas and concepts on them.
Indigenous religions do not constitute a “world religion” in the same way as, for example,
Buddhism or Christianity. This lack of a central authoritative organization or theistic doctrine has
been used to marginalize or reject Indigenous spiritual ways”. Indeed, the discrimination and
marginalization of Indigenous populations serve as the largest obstacle for the wide-spread
continuation of their inherently sustainable spiritual practice. The ecological issue does not lie in
Indigenous behaviors towards nature, but rather the extent to which Indigenous spiritual, social,
economic, political, and cultural influence is restricted in modern communities. While
Indigenous peoples possess valuable traditional ecological knowledge, there is no protective
authority which allows them to share such knowledge at a large social scale, and further risk of
exploitation. Additionally, Indigenous populations have been forced to adopt unsustainable
aspects of western culture, as the placement of their “sovereign” reservations on remote and
barren land does not provide them with the necessary resources for their traditional methods of
survival. Grim goes on to say, “These issues of [bio]diversity, spiritual holism, and economic
exploitation are central to any discussion of Indigenous traditions and ecology as many of the
Indigenous peoples, their cosmologies, and ritual practices … are actually in danger of being
extinguished by absorption into mainstream societies”. It is important to first acknowledge these
obstacles, in order to respect, appreciate, and observe the traditional practices of Indigenous
spirituality, and its inseparable framework within sustainable culture and behavior.
There are central, thematic principles found across diverse Indigenous traditions that
establish an interconnectedness between humans and nature, one of equal value and purpose.
Behavior and culture among all living beings are intrinsically woven into the earth’s systems. In
this way, a fundamental aspect of Indigenous practice is to cultivate, manage, and protect the
environments in which they live, to establish a sense of kinship and balance with creation. The
popular Eurocentric axioms of philosophy view culture and nature to directly contrast one
another (dualism), yet Indigenous peoples view such concepts as one and the same. Jack Forbes,
in his book Indigenous Traditions and Ecology, points out that “the modern idea of ‘culture’ has
shifted emphasis from the process of cultivation to the results of cultivation” (pg 115), and
proposes instead the notion of “together-doing”. Forbes comes to this definition in analyzing
Indigenous etymology, stating “it is very clear that the Lenape term for ‘culture’ refers to doing,
acting, behaving, or living in a certain way” (pg 118). From this notion, we can connect the
traditional Indigenous culture and behaviors to an evolving history of sustainable living
practices. Grim writes, “Indigenous lifeways foster sustainable subsistence practices by
gatherers, hunters, and agriculturists. In these ways nurturing becomes respectful gathering and
reverent eating. Care for the Earth is woven into the governance systems of Indigenous people''..
Yet in the same way that culture and nature are woven into sustainable Indigenious lifestyles, so
is spirituality. Within many indigenous beliefs, every aspect of nature is seen as sacred, and
involves ritualistic and spiritual communication with both gods and the land. It is common
practice in some nations to thank a crop before harvest, or an animal before sacrifice, for the
resources they provide. Again, it is difficult to generalize the spiritual beliefs of Indigenious
peoples, as cosmologies and religious traditions have evolved under the influence of foreign
cultures. Forbes makes a point to say “all too often Native Americans have been led to believe
that they are somehow no longer ‘authentic’ or ‘genuine’ unless they can possess a way of life
exactly like that of their great-great-grandparents --an impossible task!” Yet still, it is recognized
among many Indigenous peoples that there is a sense of spirituality that coincides with nature,
which influences and drives their way of life.

IV. Conclusion

Religion's power in communities is the most important factor in its ability to influence
sustainable development. In the past, religious leaders and institutions have been the pioneers of
many social movements that brought about positive change. Religion can serve many functions
from a sociological perspective; giving meaning and purpose to life, reinforcing social unity and
stability, governing social behaviors, and motivating people to work for positive social change.
Even so, the evolution of human culture and behavior, in conjunction with the rise of the
technocratic paradigm and industrialization, has harmfully weakened our relationship with
nature. Gloria Flora, in her article Remapping Relationships: Humans in Nature, writes “Indeed,
remapping our relationship with our landscapes is the key to responding to the serious calamities
in front of us”. Lynn White goes even further to claim that, “Since the roots of our trouble are so
largely religious, the remedy must also be essentially religious… We must rethink and re-feel our
nature and destiny.” Arguably every religion possesses such capability and potential. Within
Christianity, continuous learning and celebration of nature serves to strengthen a relationship
with God. For Buddhists, a karmic responsibility to reduce all forms of suffering encourages the
practice of ecologically conscious behavior. The Indigenious way of life forms a deep spiritual
connection to every aspect of nature that is respected in the foundations of their culture and
behaviors. In short, understanding that nature is present within the foundations of human culture,
and furthermore establishing nature as an important aspect of religious theology and spirituality,
stands to revolutionize social, cultural, and environmental action. Thus, the powerful influence
and functions that religions hold in their communities can, and should, be applied to promoting
ecological consciousness, as a means to address the ecological crisis through sustainable cultures
and behavior.