Page - 222 - in Biodiversity and Health in the Face of Climate Change

222 loss impoverishes the human connection to God. Catholic theologians have dis- cussed how biodiversity gives rise to sacred feelings of enchantment and suggests the divine multiplicity of the Holy Trinity (Boff 1997). Pope Francis’ environmen- talist encyclical Laudato Si′ (2015) includes a major section entitled “loss of biodi- versity”, lamenting species extinction caused by capitalist exploitation and calling on people of faith to protect all life. The pope claims biodiversity is important intrin- sically but also for its potential for food, medicine and other factors: “Because of us, thousands of species will no longer give glory to God by their very existence, nor convey their message to us. We have no such right” (p.  25). Jewish leaders have also reinterpreted their tradition to provide a “foundation for a Jewish ethic of biodiver- sity” based on biblical texts that show “God creates, takes care of, and takes plea- sure in the diversity of life in the world” (Troster 2008, p.  4 and 11). From this theocentric perspective, Creation provides an environmental “ethic of the inherent value of all species which would… demand the preservation of whole ecosystems… where all creation becomes a source of wonder” (Troster 2008, p.  16). Reinterpreting sacred texts in light of present environmental concerns has led religious leaders to advocate eco-activism and biodiversity conservation. Indeed, a large-scale ‘religious environmentalism’ movement in America has challenged prior emphases on humanity’s dominion over the earth, instead insisting on ‘creation care’ or ‘stewardship’ as a central religious principle (Ellingson 2015; Fowler 1995; Gottlieb 2006a). Early American impulses toward environmental preservation and conservation emerged from the idea that nature is God’s creation and should be protected in all its diversity (Berry 2015; Stoll 2015). Similarly, some British Muslims have used Islamic principles to grow gardens in neglected public green spaces to preserve natural habitats, reduce mosque carbon footprints and build environmental sustainability organisations that have helped facilitate biodiver- sity conservation (Gilliat-Ray and Bryant 2011). New Age and Neopagan spiritualities, including Wicca and Goddess worship, are also engaged in biodiversity conservation, in part because practitioners experi- ence spiritual well-being through interaction with nature. These new religions draw on indigenous traditions, Asian religions and/or Western sources to create holistic spiritualities based on unity with nature and harmony with natural cycles. As Neopagan leader Starhawk writes: “The craft is earth religion, and our basic orien- tation is to the earth, to life, to nature…. All that lives (and all that is, lives), all that serves life, is Goddess” (1979, p.  263). Identification with nature in all its diverse manifestations impels Neopagans to protect nature through social engagement and religious practice. One survey study showed that members of such alternative spiri- tuality movements view both experiences in nature and environmental actions as spiritual (Bloch 1998). One practitioner of this Gaia-centered spirituality said that “getting back to the earth” means to “give back and give thanks to the earth, and be more of that one community… [of] oneness” (Bloch 1998, p.  66). Based on these views and experiences with nature, many Neopagan and New Age people engage in ecological activism and preservation efforts, including “recycling, tree-planting, alternative energy strategies, petitions, and so forth” (Bloch 1998, p.  59). K. N. Irvine et al.