I have been selected as one of the participants in a year-long faculty seminar titled “Simpler Living, Radical Change: Theology, Ethics, and Sustainability,” which will be conducted starting in August by Furman’s Lilly Center for Theological Exploration of Vocation.  Here is part of the description of the seminar:

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Christian theologian Sallie McFague states that “one of the criteria of constructive theological reflection — thinking about our place in the earth and the earth’s relation to its source — is a concern with the consequences

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of proposed constructions for those who live within them.”  She argues, in other words, that today’s theology should be concerned with praxis, with committed action, as well as with theory. At no time is this more crucial than the present, she insists. The crisis of climate change is forcing us to confront the consequences of the modern Western lifestyle not only for developing countries but for the planet as a whole, even as it impels us to seek new ways to “live rightly, appropriately,” in “right relations . . . with God, neighbor, and self” (McFague, 1991).

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It has been a while since I read seriously any theology or ethics that doesn’t relate specifically to the Bible.  I look forward to engaging McFague and the other theologians, ethicists, and scientists that we will be reading.  I will be devoting a section of my “Bible and Ultimate Questions” course in the Fall to the issue of the environment/Creation, so this comes a good time for me.  I am from the rural south, and I have a passionate interest in keeping the environment clean and nurturing.  That goes for pollution of various kinds, but also for suburban sprawl and everything that goes along with it.  Living simply… yep, I’m for it.

That said, one of the things that I am not happy about is how environmentalism has transcended almost every other ethical or religious concern on this college campus and others.  A good illustration of this is the major curriculum change that Furman instituted beginning this academic year.  In the old system we had a “religion requirement” that could be met either with Intro to Biblical Lit or Intro to Religion.  The latter of those was not, contrary to popular misconception, a “world religions” course, but rather a course on the phenomena of religion that used the Bible as its primary jumping point.  (It did morph somewhat into a world religions course as taught by some professors in latter years, to be fair.)  This requirement had its roots in Furman’s days as a baptist college and there are arguments we might have (and did have) about why an ecumenical, or secular, school like Furman might want to keep it.

Anyway, under the new curriculum there is no more “religion requirement.”  It has structurally been replaced by the “Ultimate Questions” requirement, which may be met by one of many courses taught in a number of departments.  The Religion department has a large slate of qualifying UQ course, but they are also found in English, Philosophy, History, Sociology, and the Sciences, etc.  My wisdom lit course will count, as will my freshman seminar on Neil Gaiman next fall.  As shown by my two offerings, compared to the other categories (Historical Analysis, Textual Analysis, Empirical Studies, Mathematical Reasoning, etc.), UQ has no coherence as a methodology. The UQ category, in my opinion, was, in part, a way of mollifying trustees and alumni who didn’t want to see the religion requirement disappear, and some of them might think that Furman still has a religion requirement because of it. It has nothing to do with religion, per se, although the original description did mention a need for the course to address “the transcendant.” Some people wanted an “ethics” requirement or no requirement at all, and I would have been happier with either of those options than I am with what we have.

So, my argument would be that although the UQ replaces the Religion requirement structurally, it does not do the same thing conceptually or pedagogically that the old Intro to Biblical Lit did for our students.  In actual fact, the spirit of the religion requirement has been carried on in a brand-new requirement, the only truly new item to appear in the distribution requirements:  the Humans and the Natural Environment requirement.  Every other item in the curriculum had some analogue in the old system; this one is new.

It is worth considering why this is the one thing that faculty decided to do that is extra or more specific, while the general trend in the new curriculum was to streamline and broaden the requirements.  The first reason is that faculty and administration feel genuinely passionate about environmentalism.  The second reason is that there is an important body of knowledge that students should be exposed to; they have led their lives impacted by these environmental issues without being aware of how or why.  The third reason is that there is an active body of thought leaders, administrators, and donors that are interested in promoting environmental discussion on campus with the aim of helping students grow in their awareness and maturity.

Everything in that last paragraph used to be true of religion on campus.  It is now true of environmentalism.  Thus, environmentalism is the new religion on campus, with all of the intellectual, administrative, and financial power that implies.  QED

And even better, here is what I refer to as the “new chapel.”

The Cliffs Cottage: New Home for Sustainability on Campus