Why conservative Christians don’t believe in climate change

Zaleha, Bernard Daley; Szasz, Andrew

doi:10.1177/0096340215599789

Cited by 61 publications

(57 citation statements)

References 6 publications

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“…and B.Z. have analyzed the ways some Christians resist understandings that their religious ethics should prioritize environmentalist priorities (Taylor : 194, 203–205; Zaleha & Szasz ; Zaleha & Szasz ).…”

Section: Introductionmentioning

confidence: 99%

Lynn White Jr. and the greening‐of‐religion hypothesis

Taylor

Wieren

Zaleha

2016

Conservation Biology

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Lynn White Jr.'s "The Historical Roots of Our Ecologic Crisis," which was published in Science in 1967, has played a critical role in precipitating interdisciplinary environmental studies. Although White advances a multifaceted argument, most respondents focus on his claim that the Judeo-Christian tradition, especially Christianity, has promoted anthropocentric attitudes and environmentally destructive behaviors. Decades later, some scholars argue contrarily that Christianity in particular and the world's predominant religions in general are becoming more environmentally friendly, known as the greening-of-religion hypothesis. To test these claims, we conducted a comprehensive review of over 700 articles-historical, qualitative, and quantitative-that are pertinent to them. Although definitive conclusions are difficult, we identified many themes and dynamics that hinder environmental understanding and mobilization, including conservative theological orientations and beliefs about the role of divine agency in preventing or promoting natural events, whether the religion is an Abrahamic tradition or originated in Asia. On balance, we found the thrust of White's thesis is supported, whereas the greening-of-religion hypothesis is not. We also found that indigenous traditions often foster proenvironmental perceptions. This finding suggests that indigenous traditions may be more likely to be proenvironmental than other religious systems and that some nature-based cosmologies and value systems function similarly. Although we conclude White's thesis and subsequent claims are largely born out, additional research is needed to better understand under what circumstances and communication strategies religious or other individuals and groups may be more effectively mobilized to respond to contemporary environmental challenges.

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Section: Introductionmentioning

confidence: 99%

Lynn White Jr. and the greening‐of‐religion hypothesis

Taylor

Wieren

Zaleha

2016

Conservation Biology

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“…These developments led to a second type of conservative countermovement, which Brulle (2014) described as climate change countermovement organizations. Likewise, in the religious field, similar dynamics of movement and countermovement have appeared as some evangelicals embraced climate change mitigation, and others have opposed it (Clements, Xiao, andMcCright 2014, Danielsen 2013;Zaleha and Szasz 2015).…”

Section: Theoretical Backgroundmentioning

confidence: 99%

Green tea: clean-energy conservatism as a countermovement

Hess

Brown

2016

Environmental Sociology

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Environmental politics in advanced industrialized countries have been characterized as a dynamic interaction of two opposing movements: an original movement of progressive environmentalism and a countermovement of conservative opposition to environmental and energy-transition policies. This study analyzes an additional dynamic based on the emergence of cleanenergy conservatism in the United States. We develop an explanation of the emergence of this additional dynamic and examine the reasons conservatives give for supporting clean energy, the variety of their frames, differences from comparison organizations and policy outcomes. Clean-energy conservatism has emerged, in part, as a dissenting response to the alignment of conservatism with support for fossil fuels. Although clean-energy conservatives seek to redefine clean energy policy according to conservative ideology, they differ from comparison conservative organizations over climate change and air quality. Cleanenergy conservatives can claim some policy victories, but because they work in broad coalitions with environmentalists and others, it is difficult to assess their influence. The case of clean-energy conservatism is used to develop the theory of environmentalism and social movements by deepening the conceptualization of 'counter-countermovements,' and we also suggest the general value of considering the varieties of conservatism in future environmental sociology research.

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“…Rather, much of what seems to be very common are religious and interfaith statements, rhetorics and declarations on climate change without much corresponding actions. Taylor et al (2016b) and Zaleha and Szasz (2015) have warned against the dangers of the assumptions in much extant literature that the pro-environmental statements and declarations by religious individuals or groups are significant reflections of the trends within the traditions these individuals or groups belong or represent. It is not usually the case.…”

Section: The Church Climate Responses: the Journey So Farmentioning

confidence: 99%

The Church Climate Action: Identifying the Barriers and the Bridges

Nche

2020

Transformation: An International Journal of Holistic Mission St

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For many decades, efforts are being channelled towards fostering effective robust church-based climate action across the globe. However, this desired action has unfortunately been in short supply. This has been attributed to some factors that serve as barriers to effective church-based climate action. In an extensive review, this article did not only identify these barriers but also the bridges or pathways out of these barriers/challenges. After a critical review of about 150 empirical studies with a few anecdotal literature, findings showed that beyond the theological barriers that are commonly referenced in many studies, the church also faces institutional barriers in their bid to address climate change. The biblical concept of stewardship, climate change awareness/knowledge creation, strategic communication and engagement, and strategic fundraising and mobilisation were found to be the bridges/pathways towards achieving a robust church-based climate action. Implications of findings for the church and research are discussed.

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Why conservative Christians don’t believe in climate change

Cited by 61 publications

References 6 publications

Lynn White Jr. and the greening‐of‐religion hypothesis

Lynn White Jr. and the greening‐of‐religion hypothesis

Green tea: clean-energy conservatism as a countermovement

The Church Climate Action: Identifying the Barriers and the Bridges

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