Abstract:
The controversy about the importance of eco-theology or creation spirituality seems to be
in a deadlock. Those who support it and those who oppose it do not even seem to be able
to communicate with one another. On the one hand, Celia Deane-Drummond, for example,
writes in her Eco-theology (2008:x): ‘I find it astonishing that courses on eco-theology do not
exist in many university departments of theology and religious studies.’ Matthew Fox desperately
asks in his Creation spirituality (1991:xii): ‘Need I list the [environmental] issues of our day
that go virtually unattended to in our culture?’ On the other hand, evangelical Christians are
known for their ecological ‘blind spot’ (Davis 2000), until recently at least. Pentecostal proponents
of the prosperity gospel preach a consumer-lifestyle for all Christians, which is not very
eco-friendly (cf. Kroesbergen 2013). Even in more mainline Christianity we find, for example,
the well-known theologian Robert Jenson who writes in his Systematic theology: Volume 2
(1999:113, n. 2): ‘Recent waves of “creation spirituality” are simply apostasy to paganism. And
it is such unguarded, even unargued judgement that is required of the church.’ We find ecotheologians,
who do not understand that not everyone agrees with them on the one hand, and
opposing theologians, who do not even feel the need to argue against them on the other hand.
What would be needed to re-open communication between those in favour of eco-theology or
creation spirituality, and those opposed to it?
