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Ecotheology is a form of constructive theology that focuses on the interrelationships of religion and nature, particularly in the light of environmental concerns. Ecotheology generally starts from the premise that a relationship exists between human religious/spiritual world view and the degradation or restoration and preservation of nature. It explores the interaction between ecological values, such as sustainability, and the human domination of nature. The movement has produced numerous religious-environmental projects around the world.
The burgeoning awareness of environmental crisis has led to widespread religious reflection on the human relationship with the earth. Such reflection has strong precedents in most religious traditions in the realms of ethics and cosmology, and can be seen as a subset or corollary to the theology of nature.
Ecotheology explores not only the relationship between religion and nature in terms of degradation of nature, but also in terms of ecosystem management in general. Specifically, ecotheology seeks not only to identify prominent issues within the relationship between nature and religion, but also to outline potential solutions. Many supporters and contributors of ecotheology argue that science and education are simply not enough to inspire the change necessary in the current environmental crisis.
There is not a clear distinction between environmental theology and ecotheology, though the term environmental theology might indicate a theology in which environmental ethics is established prior to one's understanding of the meaning of God.
The relationship of theology to the modern ecological crisis, however, became an intense issue of debate in Western academia in 1967, following the publication of the article, "The Historical Roots of Our Ecologic Crisis", by Lynn White Jr., Professor of History at the University of California at Los Angeles. In this work, White puts forward a theory that the Christian model of human dominion over nature has led to environmental devastation, providing a voice for "The Ecological Complaint".
In 1973, theologian Jack Rogers published an article in which he surveyed the published studies of approximately twelve theologians which had appeared since White's article. They reflect the search for "an appropriate theological model" which adequately assesses the biblical data regarding the relationship between God, humans, and nature.
However, Christianity has often been viewed as the source of positive values towards the environment, and there are many voices within the Christian tradition whose vision embraces the well-being of the earth and all creatures. While Francis of Assisi is one of the more obvious influences on Christian ecotheology, there are many theologians and teachers, such as Isaac of Nineveh and Seraphim of Sarov, whose work has profound implications for Christian thinkers. Many of these are less well known in the West because their primary influence has been on the Orthodox Church rather than the Roman Catholic Church.
The significance of indigenous traditions for the development of ecotheology also cannot be overstated. Systems of Traditional Ecological Knowledge, in combination with modern scientific methods of ecosystem management, are steadily gaining interest as environmental activists realize the importance of locally invested groups. Indigenous practices are often based on long histories of observations of nature, as well as a deep connection to and understanding of surrounding environments. In Indonesia, Marapu, the practice of the Sumba people, prohibits the hunting of hornbill wings because of their resemblance to God. Studies have found that hornbills are vital in their ecosystem for the dispersion and propagation of seeds. Reverence for certain species in various indigenous cultures ensures their long term conservation. In the Kuningan Regency in the West Java Province of Indonesia, Dewa fish ( Neolissochillus soro) are seen as guardians of the sacred waters they inhabit and are symbols of prosperity and harmony. As a result, capturing or harming them is prohibited, which allows for the conservation of their populations.
Abraham Joshua Heschel and Martin Buber, both Judaism philosophers, have also left their mark on Christian ecotheology, and provide significant inspiration for Jewish ecotheology. The most recent and most complete expressions of Jewish ecotheology to date can be found in Arthur Waskow's work on ecotheology in the Hebrew scriptures Dancing (Orbis, 2020) and Rabbi David Mevorach Seidenberg's work on Kabbalah and ecology. Kabbalah and Ecology: God's Image in the More-Than-Human World (New York: Cambridge University Press, 2015).
Muslim ecotheology draws on environmental interpretations of the Qur'an. The verse "Explain to me if your source of water dries up; then who will give you flowing water" (Al-mulk 67:30) can be interpreted as emphasizing the importance of balancing and managing water resources. Water is seen as a gift from God that needs to be protected, not only because water is needed to preserve life but also because water is necessary for a number of religious activities. Vocabulary from the Qur'an also emphasizes the importance of human protection of the Earth. The term "caliph" or "khalifah," meaning "steward" is used to refer to humans. Some Islamic scholars interpret this to mean that humans are responsible for the preservation and protection of the environment. Some pesantren are also shifting their educational curriculums to educate students about the importance of environmental stewardship and preservation from a young age to create a more environmentally conscious generation.
Hinduism ecotheology includes writers such as Vandana Shiva. Seyyed Hossein Nasr, a Perennialist scholar and Persian Sufism philosopher, was one of the earlier Muslim voices calling for a reevaluation of the Western relationship to nature.
Elisabet Sahtouris is an evolutionary biologist and futures studies who promotes a vision she believes will result in the sustainability health and well-being of humanity within the larger ecosystem of Earth and the cosmos. She is a lecturer in Gaia Theory and a coworker with James Lovelock and Lynn Margulis. Increasingly there are points of reference between Gaianism, environmentalism and the world's major religions.
Annie Dillard, Pulitzer Prize-winning American author, also combined observations on nature and philosophical explorations in several ecotheological writings, including Pilgrim at Tinker Creek.
Terry Tempest Williams is a Mormon writer and conservationist who sensitively and imaginatively explores ecotheology in her very personal writing.
The majority of the content of Indians of the Americas, by former Bureau of Indian Affairs head John Collier, concerns the link between ecological sustainability and religion among Native North and South Americans.
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