What role does religion play in emerging discourses on scientific ethics? In this blog, James Rice looks at the intersection of religion and ecology.

The ecological crisis we face today is unprecedented in scale and urgency. As environmental catastrophes intensify, the need for a profound shift in humanity’s relationship with nature has never been clearer. How can religion – a deeply influential global and cultural force – inspire and shape an ecological ethic for the Anthropocene?

Religion’s role in ecological ethics

Historically, theology and ecology have shared a complex relationship. Lynn White’s seminal 1967 article, The Historical Roots of our Ecological Crisis, highlighted how Western religious traditions often justified humanity’s dominion over nature, fueling environmental degradation. Yet, White also argued for rethinking these traditions, suggesting that religion, including expressions of faith, tradition, and ritual, holds untapped potential to address ecological challenges.

Modern ecotheology posits that religion is not merely a set of rituals or dogmas but a framework for understanding humanity’s place within a vast, interconnected web of life. Ecotheology sees the divine not as distant or separate from the natural world but deeply intertwined with it. This perspective challenges human exceptionalism – the belief in our inherent superiority over other life forms – and it emphasises our shared existence with all living beings. Whitney Bauman, in his book Religion and Ecology: Developing a Planetary Ethic, encapsulates this idea, noting that humans are neither separate from nature nor are they its ultimate rulers. Instead, humanity is an integral part of the “process of nature naturing,” coexisting with countless other life forms.

Beyond stewardship: Toward a symbiotic relationship

A key tenet of ecological ethics is the rejection of humanity as the sole stewards of Earth. Instead, environmental morality argues that we must view ourselves as co-creators within a dynamic, interdependent, natural and divine system. This shift requires humility and a recognition of our vulnerability and dependence on the biosphere.

Religious traditions offer valuable insights here. For instance, Pope Francis’s encyclical Laudato Si’ calls for an “integral ecology” that combines environmental care with social justice. It critiques unchecked industrialism and consumerism, urging humanity to embrace a holistic vision of sustainability. The encyclical reminds us that ecological degradation disproportionately harms the poor and marginalised—an injustice that demands urgent attention.

In a similar vein, Karen Barad’s spiritual creed to “meet the universe halfway” further exemplifies the dynamic synergy of natural and artificial cocreation, suggesting that humanity must approach nature as a collaborator rather than a conqueror. This perspective aligns with ecotheological frameworks, which call for humility in our interactions with the natural world. Religious faith in the face of objective social reality emboldens virtues such as love, peace, and justice—often overlooked by both natural and social scientists in favour of theories of power and hegemony.

The science-religion synergy

One of the most profound challenges of the Anthropocene is reconciling scientific and spiritual perspectives. While science provides critical data and technological solutions, it often falls short in addressing the moral and existential dimensions of the crisis. Here, religion can fill the gap, offering a sense of purpose and ethical grounding.

James Lovelock and Lynn Margulis made groundbreaking contributions to our understanding of Earth’s systems, offering insights that blend science with a sense of awe. Lovelock’s visionary work emphasised Earth’s capacity for self-regulation, challenging traditional views of nature as static and inert. Margulis, through her pioneering research on symbiosis in evolution, revealed the deep interdependence of life forms, highlighting how collaboration and coexistence shape biological complexity. Their ideas not only revolutionised ecological science but also resonate with religious teachings that celebrate interconnection, harmony, and the profound interweaving of all living things.

The idea of integral ecology reflects on calls for justice for spiritual and earthly beings beyond our myopic view of all-encompassing humanity as caput mundis. Indeed, all creatures deserve justice. Lovelock and Margulis’s Gaia Hypothesis underscores the interconnectedness of all life and Earth’s natural systems. More importantly, their joint work reveals how collaboration and interdependence are not just human ideals but biological realities. Their findings provide a striking parallel to religious imaginaries, which often emphasise unity and cooperation within creation.

Toward an inclusive and equitable ecological ethic

An effective ecological ethic must also confront the social inequalities that underpin environmental exploitation. Religion, with its emphasis on compassion and justice, can play a pivotal role in addressing these disparities. However, this requires religious institutions to critically examine their own histories and practices, shedding biases related to gender, race, and class.

Ecotheology’s focus on inclusivity aligns with broader movements for environmental justice. It advocates for policies and practices that respect the rights of all beings—human and non-human alike—while promoting solidarity and participation across diverse communities. This allows for radical religious solidarity – a devotional characteristic of some, often marginalised, communities who practice traditional ritual and faith – with all living things. Such solidarity is deeply critical of phenomena like capitalism, globalisation, and technocracies which neglect spirituality and care for our home in favour of blind consumerism.

Reimagining faith in the anthropocene

As we grapple with the realities of climate change, the role of faith must evolve. This does not mean abandoning traditional beliefs but reinterpreting them in light of contemporary challenges. For example, rather than viewing nature as a resource to be exploited, religious teachings can inspire awe and reverence for the natural world.

This reimagining also extends to the narratives we tell about ourselves and our place in the universe. Stories of creation, redemption, and renewal can provide a powerful framework for ecological action, encouraging humanity to see itself not as conquerors but as caretakers of a fragile and wondrous planet.

Religious narratives can also help us confront the uncertainties of our existence. As Bruno Latour notes, the concept of the “critical zone” offers a powerful metaphor for the delicate balance between human activity and Earth’s systems. This balance is increasingly precarious, demanding an urgent re-evaluation of our relationship with the planet.

A path forward

The intersection of religion and ecology offers a compelling vision for the future. By integrating scientific knowledge with spiritual wisdom, we can forge an ethic that prioritises sustainability, equity, and coexistence. This vision calls on individuals, communities, and institutions to act with courage and creativity, embracing their role as part of a larger, interconnected whole.

As Pope Francis reminds us in Laudato Si’, we must hear “both the cry of the earth and the cry of the poor.” In doing so, we not only address the ecological crisis but also reaffirm our shared humanity and our profound connection to the world around us.

Photo by Mattia Bericchia

Note: This article gives the views of the author, not the position of LSE Religion and Global Society nor the London School of Economics and Political Science.  

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