Ecotheology

Ecotheology is a constructive theology based on the relationship of religion and nature. For UU's it is informed by all seven of our Principles, especially the seventh, "Respect for the interdependent web of all existence of which we are a part."


I really love words.

Many of you already know this about me.

I've made words my life in many ways.

Today, understanding our topic involves
     some details about the word Ecotheology.

I want to start with some etymology,
    a brief study of the orgin of the word.

The prefix first: "eco" comes
   from the Greek word for home.

For our purposes, it's best to give
    the broadest possible interpretation of home.

Mother Earth, Gaia herself, is our home.

Home management in the broadest sense
   means our concern with stewardship of the Earth
       and all the resources she provides us.

Such a wide view of home is familiar
    in more ways than one.

The term ecumenical, which we use
    to refer to cooperation among religious groups
         with common goals,
              refers to the whole earth
                   as the home of our human family.

With the broadest possible interpretation of home,
     we are all involved with the maintenance
           of our shared home.

The second part of the term, ecotheology,
    is theology.

In the high middle ages, theology was considered
         the Queen of the Sciences.

Today it is not regarded as a science at all,
     but we can think of it as the study of being.

After all, the first encounter of God with Moses
    revolved around God's name, a conjugation
        of the verb "to be", YHWH,
              the tetragrammaton (simply, four letters).

In Hebrew, Arabic and other semitic languages,
    the system of verbs and their conjugations
        is extremely complex.

One valid translation of YHWH is the cause of being.

So theology at its root
    is the study of being and the cause of being,
       of what is and what is not
            and how all of it came to be.

As such it is surely a worthwhile study.

A frequent expression lately is,
         "It is what it is."

A corollary: "It is what it is, and what it is, is an is,"
   and that is a Buddhist expression
         guiding us into acceptance of the here and now.

And so, even in our highly sceptical age,
     theology can still be the Queen of the Sciences
           when we understand theology to be
                 the study of being and its cause. 

In my brief summary (blurb) of today's sermon,
    I referred to ecotheology
         as a constructive theology.

That means it is an alternative
      to systematic theology.

In turn, systematic theology is the presentation
    of a particular church's doctrines and dogmas,
        what the Quakers call their "notions".
                   (I love that!)

When I was in seminary, I was appalled
     to find that my professor of systematic theology
           used Luther's Large Catechism as our text.

It seemed to me a glorified confirmation class,
    but by the definition
        that systematic theology presents
               a particular church's doctrines and dogmas,
                        I guess it made sense.

At least a constructive theology like ecotheology
       is an alternative to all of that.

As a constructive theology, ecotheology
     can move in a positive or negative direction.

The negative direction would claim
     that the consequence of most religious doctrines
          is the degradation of nature.

You can imagine that my preference
  is to move our thinking in a more positive direction.

Certainly many religious doctrines do indeed involve
      disparagement of nature
             and the natural order.

You may recall a whole sermon about
     dominion versus dominionism.

Dominionism tries to justify
       the domination and exploitation of nature.

I claim that dominion does not entail domination
    but rather a kind of stewardship and loving care
         that sees our relationship with nature
             as a matter of our responsibility
                  to live within the limits of being together
                       on a small planet.

Even the passage in Genesis
      that prescribes dominion
           calls upon humanity
                to "replenish the earth"
                    (at least in the King James version).

I'm convinced that religion can be an ally
    of the care of nature,
          not only its domination and abuse.

It's especially important for us to consider this truth,
     since we are engaged in a common read
          about Justice on Earth,
                and a major portion of such justice
                     is our relationship with nature
                         and the effects of that relationship
                                on human quality of life.

Within the readings
      we consider the role of faith and religion
           in the establishment of justice,
                 especially in the sense of our relationship
                      with our home, the Earth
                            and each other,
                                 brothers and sisters
                                       within our earthly family.

The concept of ecotheology is and will be
   an important part of our sharing the common read.

It's a rich concept,
   far more useful for me
       in its positive approach,
          thinking together about the ways
               our faith and our own theologies
                   can help us and strengthen us
                       for the tasks ahead
                           as we work for justice on earth.

Before looking more deeply into all that,
      I want to be sure everyone is aware 
             that our lunchtime discussions today,
                   on May 5 and on June 2,
                       are very open,
                            whether or not you have read
                                 the book, Justice on Earth.

Now, we will think together
     about the Earth, our home,
           and the ways our theologies,
                our approach to being,
                     can enable our understanding
                         of our responsibilities as stewards,
                              as loving care givers for our world
                                   and for each other.

The burgeoning new life of Spring
     can call our attention to a renewal of hope 
           as we work together toward justice on earth.

We can be entering Springtime for Mother Earth, too
       as we rethink our relationships with nature
             and with each other as we live together
                   in the natural world
                        and together we develop
                             positive approaches
                                   to our share dependency
                                         on the natural order
                                               and on each other.

As we rethink our relationships with the earth
      and with each other
            we can move forward by choice
                 toward the Omega Point posited by
                       Pierre Teilhard de Chardin
                            where the strands of all history
                                   and all creation come together 
                                          bringing the world as one
                                                in hope, love and unity.

Most of all, I believe,
     we need to think about the validity and power
            of our Seventh Principle
                   as Unitarian Universalists:

"Respect for the interdependent web of all existence
                      of which we are a part."

I see three concepts here
     for us to keep close to our hearts.

First, respect is the recognition
    of the rights and needs of others.
        [ and that refers back to the first principle:
          the inherent worth and dignity of every person
             All the Seven Principles intersect...
               Would I really do that? I guess I just did!]

Second, interdependence is the reality
    that we all need each other.

Third, we are ALL a part of the interdependence,
    no matter how independent we may think we are. 

Finally, we consider ecotheology
   as an approach to our way of being together
       in our home, the earth.

Thinking about being brings together
    past, present and future.

Our past on earth has not always been
      as we might wish it could have been.

Our present is full of opportunities and challenges.

Our future is uncertain,
    but we can fill it with hope.

I do love words, and the way we use them
       in our thinking, speaking and acting
            will affect the way we treat the earth
                 and each other.

To close, here are some words from Justice on Earth:
"We recommit ourselves to this world as holy ground when we remember the fullness of life that is possible through our communities, our life-affirming rituals, and our love of beauty. Thus immersed, we are more responsive to and responsible for life in this world."

Amen.

So mote it be.

Blessed Be.