Notes For Chapter

1 Gore, A. 1992. Earth in the Balance. Boston, Mass.: Houghton Mifflin Company.

2 Carson, R. 1962. Silent Spring. Boston, Mass.: Houghton Mifflin Company.

3 See box in Chapter 9, page 272.

4 See Lean, G., Hinrichsen, D., Markham, A. 1990. Atlas of the Environment. London: Arrow Books.

5 Lovelock, J. E. 1979. Gaia. Oxford: Oxford University Press; Lovelock, J. E. 1988. The Ages of Gaia. Oxford: Oxford University Press.

6 Lovelock, The Ages of Gaia, pp. 131-3.

7 Lovelock, J. E., Margulis, L. 1974. Tellus, 26, 1-10.

8 Lovelock, J. E. 1990. Hands up for the Gaia hypothesis. Nature, 344, 100-12; also

Lovelock, J. E. 1991. Gaia: The Practical Science ofPlanetary Medicine. London: Gaia Books.

9 Colin Russell discusses Gaia as a scientific hypothesis and also its possible religious connections in The Earth, Humanity and God. London: UCL Press, 1994.

10 Lovelock, The Ages of Gaia, p. 212.

11 For more details see Lovelock, The Ages of Gaia.

12 Northcott, M. A Moral Climate. 2007. London: Darton, Longman and Todd, p. 163.

13 Quoted by Gore, Earth in the Balance, p. 259.

14 Quoted by Gore, Earth in the Balance, p. 261.

15 Ghillean Prance, Director of Kew Gardens in the UK, provides examples from his extensive work in countries of South America in his book The Earth under Threat. Glasgow: Wild Goose Publications, 1996.

16 Khalil, M. H. 1993. Islam and the ethic of conservation. Impact (Newsletter of the Climate Network Africa), December, 8.

17 A number of injunctions were given to the Jews in the Old Testament regarding care for plants and animals and care for the land; for example, Leviticus 19:23-25, Leviticus 25:1-7, Deuteronomy 25:4.

18 Temple, W. 1964. Nature, Man and God. London: Macmillan (first edition 1934).

19 See for instance Davies, P. 1992. The Mind of God. London: Simon and Schuster. I have also addressed this theme in Houghton, J. T. 1995. The Search for God: Can Science Help? London: Lion Publishing - recently reprinted by the John Ray Initiative

20 Hawking, S. 1989. A Brief History of Time. London: Bantam.

21 See for instance Davies, The Mind of God; also Barrow, J., Tipler, F.J. 1986. The Anthropic Cosmological Principle. Oxford: Oxford University Press.

22 Barrow and Tipler, The Anthropic Cosmological Principle; Gribbin, J., Rees, M. 1991. Cosmic Coincidences. London: Black Swan.

23 Davies, The Mind of God.

24 Polanyi, M. 1962. Personal Knowledge. London: Routledge and Kegan Paul.

25 The relation of science to value is explored in Rolston, H. III. 1999. Genes, Genesis and God. Cambridge: Cambridge University Press, Chapter 4.

26 Rolston, H. III. 1988. Environmental Ethics. Philadelphia, Penn.: Temple University Press, p. 331.

27 See, for instance, Dawkins, R. 1986. The Blind Watchmaker. Harlow: Longman. Dawkins, R. 2006. The God Delusion, Bantam Press.

28 See, for instance, McGrath, A., McGrath, J. C. 2007. The Dawkins Delusion? London: SPCK. Polkinghorne, J. 1986. One World. London: SPCK; Polkinghorne, J. 1986. Beyond Science. Cambridge: Cambridge University Press; Houghton, The Search for God.

29 See, for instance, Russell, C. 1985. Cross-Currents: Interactions between Science and Faith. Leicester: Intervarsity Press.

30 Gore, Earth in the Balance.

34 See Berry R.J. (ed.) 2006. Environmental Stewardship. London: T&T clark; also Berry R.J. (ed.) 2007. When Enough is Enough. Leicester: Invervarsity Press.

35 Genesis 2:15.

36 Genesis 2:19.

37 Genesis 2:12.

38 Genesis 2:9.

39 Genesis 1:27.

40 The best-known exposition of this position is, for instance, White, L. Jr. 1987. The historical roots of our ecological crisis. Science, 155, 1203-7; see Russell, The Earth, Humanity and God, for a commentary on this thesis.

41 Genesis 1:26-8.

42 Brazil has proposed to the Framework Convention on Climate Change that nations should contribute to the solution of climate change in proportion to the damage from their historic emissions, a proposal that has been widely analysed, exposing the difficulty raised by the uncertain nature of much of the past data; see

43 The Doomsday Letters, broadcast on BBC Radio 4, UK, 1996.

44 Patriarch Bartholomew of Constantinople and Pope John Paul II have both addressed this point - see Northcott, A Moral Climate, p. 153.

45 This was the first of the principles that came out of a symposium (called the Patmos Principles since the climax of the symposium, held in celebration of the 1900th anniversary of the writing of the Book of Revelation, was on the island of Patmos)

I attended in 1995 sponsored by the Ecumenical Patriarch Bartholomew I of the Greek Orthodox Church and Prince Philip in his capacity as President of the World Wildlife Fund. An extremely eclectic group of scientists, politicians, environmentalists and theologians attended from a wide range of religious backgrounds and beliefs. John, the Metropolitan of Pergamon, who was chairman of the symposium's scientific committee, kept emphasising that we should consider pollution of the environment, or lack of care for the environment, as a sin - not only against nature but a sin against God. His message struck a strong chord with the symposium. The principle goes on to explain that this new category of sin should include activities that lead to 'species extinction, reduction in genetic diversity, pollution of the water, land and air, habitat destruction and disruption of sustainable life styles'. The symposium's report is edited by Sarah Hobson and Jane Lubchenco and published under the title Revelation and the Environment: AD 95-1995. Singapore: World Scientific Publishing, 1997.

46 In Judaeo-Christian teaching the coupling of these two relationships begins with the Creation stories in Genesis. These stories go on to describe how humans disobeyed God (Genesis 3) and broke the partnership. But the Bible continually explains how God offers a way back to partnership. A few chapters on in Genesis (9:8-17), the basis of the relationship between God and Noah is a covenant agreement in which 'all life on the Earth' is included as well as humans. A relationship based on covenant is also the basis of the partnership between God and the Jewish nation in the Old Testament. But, after many times when that relationship was broken, the Old Testament prophets looked forward to a new covenant based not on law but on a real change of heart (Jeremiah 31:31-34). The New Testament writers (for example Hebrews 8:10-11) see this new covenant being worked out through the life and particularly through the death and resurrection of Jesus, the Son of God. Jesus promised his followers the Holy Spirit (John 15, 16), whose influence would enable the partnership between them and God to work. Paul, in his letters, is constantly referring to the dependent relationship which forms the basis of his own partnership with God (Galatians 2:20, Philippians 4:13) and which has been the experience of millions of Christians down the centuries. Included in Paul's theology is the whole of Creation (Romans 8:19-22).

47 Edmund Burke, a nineteenth-century British politician said, 'no one made a greater mistake than he who did nothing because he could only do so little' - quoted at the end of Chapter 12.

End of Days Apocalypse

End of Days Apocalypse

This work on 2012 will attempt to note them allfrom the concepts andinvolvement by the authors of the Bible and its interpreters and theprophecies depicted in both the Hopi petroglyphs and the Mayan calendarto the prophetic uttering of such psychics, mediums, and prophets asNostradamus, Madame Blavatsky, Edgar Cayce, and Jean Dixon.

Get My Free Ebook

Post a comment