Finally, he offers as a foundation for Christian environmental ethics a fresh and challenging exposition of the Biblical themes of garden and wilderness.

How we come to our conclusions about ethical issues matters as much as the specific policies or practices we commend. This book argues that four key doctrines form a theological perspective for environmental ethics. They are the key ideas upon which people build their ethics of the environment. By looking at the doctrines of revelation, creation, anthropology, and eschatology, we can find points of contact to work together more effectively for the common good and have more meaningful debates when our positions differ. This book uses examples from four different theological positions—ecotheology, theological liberalism, fundamentalism, and evangelicalism—to show that a creation-positive ethic is possible from all of these positions, and it explores why people who stand within various theological streams may engage in environmental issues in diverse ways.

In this collection of essays, A.A. den Otter explores the meaning of the concepts "civilizing" and "wilderness" within an 1850s Euro-British North American context. At the time, den Otter argues, these concepts meant something quite different than they do today. Through careful readings and researches of a variety of lesser known individuals and events, den Otter teases out the striking dichotomy between "civilizing" and "wilderness," leading readers to a new understanding of the relationship between newcomers and Native peoples, and the very lands they inhabited. Historians and non-specialists with an interest in western Canadian native, settler, and environmental-economic history will be deeply rewarded by reading Civilizing the Wilderness.

Wilderness in many parts of the globe is under considerable threat from human development. This has important ramifications not only for fauna and flora but also for human well-being. Wilderness in the Bible addresses this ecological crisis from a biblical and theological perspective. It first establishes the context of a biblical study of wilderness and then passes to an analysis of the attitudes towards in the canonical biblical record. This provides the biblical basis for the development of a theology of wilderness for the twenty-first century. The Australian wilderness is taken as an illuminating case study.

This book is devoted to the exploration of environmental Prometheanism, the belief that human beings can and should master nature and remake it for the better. Meyer considers, among others, the question of why Prometheanism today is usually found on the political right while environmentalism is on the left. Chapters examine the works of leading Promethean thinkers of nineteenth and early and mid-twentieth century Britain, France, America, and Russia and how they tied their beliefs about the earth to a progressive, left-wing politics. Meyer reconstructs the logic of this “progressive Prometheanism” and the reasons it has vanished from the intellectual scene today. The Progressive Environmental Prometheans broadens the reader’s understanding of the history of the ideas behind Prometheanism. This book appeals to anyone with an interest in environmental politics, environmental history, global history, geography and Anthropocene studies.

Despite three decades of scientists' warnings and environmentalists' best efforts, the political will and public engagement necessary to fuel robust action on global climate change remain in short supply. Wilkinson shows that faith-based efforts are emerging and strengthening to address this problem.

For many of us, the connection between the ecological crisis and humanity's detachment from the land is becoming increasingly clear. In biblical terms, adam (humanity) has severed itself from the adamah (soil), and we (creation) are reaping the consequences. This collection of essays, and the conference from which it took shape, calls the church to root itself more deeply in the agrarian biblical text and ecclesial tradition in order to remember and freshly imagine ways of living on and with the land that are restorative, reconciling, and faithful to the triune God's invitation to new life in Christ. When we listen attentively to and patiently learn from the biblical text, church history, and theology, the land itself can become a conversation partner, and we are summoned to recognize that the gospel is reserved not simply for humanity, but for the whole of creation.