Abstract

Environmental leadership and eco-theology have not been a priority for Evangelical and Orthodox Christians in the countries of the former Soviet Union (particularly, Ukraine and Russia) due to various historical, political, social, and theological reasons. However, contemporary environmental global challenges suggest that both Orthodox and Evangelical Christians should revisit their perspectives and efforts related to responsible stewardship by humankind of the earth and its life forms. This article presents the analysis of multiple forms of data (relevant Orthodox and Evangelical documents, specialized literature, and individual interviews/focus groups). We conducted individual interviews and focus groups with 101 Evangelical and 50 Orthodox Christians from Russia and Ukraine. Although the majority of interviewees agreed that the ecological crisis exists and should be addressed, only some of them admitted that they actively care for creation. While Orthodox Christians are more active in practical care for creation, Evangelicals have a stronger grasp of the biblical teaching concerning nature and humans’ responsibility for it. We argue that Evangelical and Orthodox Churches in Ukraine and Russia can learn from each other and impact their communities: engage minds, touch hearts, feed souls, and respond to environmental challenges as an expression of their faith and leadership.

Highlights

  • What is the ecological agenda of Evangelicals and Orthodox? Official documents produced by Russian and Ukrainian Church leaders shed some light on their positions on various ecological and environmental issues

  • We present and discuss the results of comparative analysis of the perspectives communicated in this research by Russian and Ukrainian Orthodox and Evangelical Christians

  • This research has shown that Evangelical and Orthodox Christians in Russia and Ukraine were able to express basic eco-theological Christian ideas, but their eco-theological framework was not yet fully developed

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Summary

Introduction

O’Brien (2010) stressed that the well-being of people and a balanced biodiversity on the earth is a point of intersection between Christian faith and ethics, social justice and environmentalism, science and politics, and global problems and local solutions. The. Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES). Religions 2021, 12, 305 recently completed a massive assessment of global ecology and found that nature and its vital contributions to people, which together embody biodiversity and ecosystem functions and services, were deteriorating worldwide and declining more rapidly than ever (IPBES 2019). In 2020, the Russian Ministry of Natural Resources and Environment published a local environmental assessment relative to the Russian Federation. This report pointed to various problems related to biodiversity and ecosystems within the Russian. The alarm about the unhealthy local ecology was articulated by Ukrainian authorities (Ukrainian National Report 2018)

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