Climate change has become a prominent topic and a veritable issue of concern within the past few years. Concurrently, other ecological issues have received attention that is unprecedented from a historical perspective. The common denominator between these two areas is the influence that humans have. The editors of this volume have compiled chapters from various authors, both theological and scientific in their orientation, that collectively consider creation’s diversity, and what impact – if any – humans have upon it. Some of the chapters herein are revised versions of plenary lectures that were originally presented at the 11th European Conference on Science and Theology, held in Romania during April, 2006. Other chapters have been selected from the various short papers therein discussed.
These articles assert that we are in the midst of a potential ecological nightmare. Is this exploitation of the environment due to a particular worldview? Is it due to a mistaken perception of humanity’s place within the world? Is the solution to it a different attitude toward nature? Or, can different technologies and economic policies contribute to a correction of said exploitation? The essays in this volume could be seen as attempts to answer the above questions regarding contemporary environmental challenges.
As an introduction, Drees gives a general overview of the entire book. This general introduction is then followed by a more pointed introduction why this book matters – or, rather, should matter – to the general public generally and the religious community in particular. Therein, Patriarch Daniel Ciobotea, draws upon the Orthodox tradition to counter the false oppositions of science versus faith and knowledge versus mystery. He stresses throughout his essay that creation and revelation should not be separated. Ciobotea’s essay segues into the first part of the book that considers a diversity of visions regarding creation. One will find five informative chapters within this first part of the book, led by the essay from Anna Primavesi, who contends that science gives believers a richer view of reality, as it places humanity within nature, and not above it. Regina Kather picks up this idea of Primavesi and extends it, arguing that value is intrinsic to nature (which view is inspired, in part, by Whitehead, note). Christopher Southgate attempts to address how the problem of suffering, an intrinsic characteristic of nature, is reconcilable to the notion of a benevolent Creator. In so doing, he argues that God’s relation to the world is best described in terms of kenosis. Alfred Kracher’s contribution advocates the view that humans should be seen – for better or for worse – as created co-creators with God.
Part two is composed of six chapters that center around the theme of sustainability, and particularly that of creation’s diversity. Sam Berry argues that we should reject the idea of ‘sustaining’, for it seeks to maintain the status quo; instead, he avers that we should seek to develop ‘sustainability’ in a way that allows for further development, and does not result in a loss of possibilities. Chris Wilther, somewhat surprisingly, argues that sustaining diversity in creation, while it is supported by Christian theism, should not be based or justified on theological grounds. Dirk Evers concludes the volume by arguing, apparently in difference to Wilther, that in fact sustaining diversity is the task of – and challenge for – theology.
My dislike of Wilther’s contribution to this volume notwithstanding, I do heartily recommend it for religiously-minded students of nature, who are concerned about the ever decreasing diversity to be found within the natural environ. Herein one can find much support for their desire to see creation sustained for future generations.
Bradford McCall
Regent University, Virginia Beach, VA.