Climate at Religion: From Meteorological Theology to Environmental Ethics

Introduction: The Elements as a Message

The connection between climate and religious beliefs is one of the oldest and most fundamental. Climate phenomena — rain, drought, thunder, flooding, and the changing of seasons — were direct manifestations of divine will for ancient humans. Thus, religion formed as a system of interpretation and management of relationships with powerful natural forces on which survival depended. Climate is not just a backdrop, but an active participant in the sacred dialogue, shaping pantheons, rituals, ethics, and eschatology.

Climate as the Architect of Pantheons and Mythology

Climate conditions directly determined which gods were worshipped and how they were depicted.

Agricultural civilizations (Mesopotamia, Egypt, Canaan): In regions where life depended on river flooding or timely rain, gods of fertility, water, and the dying/reviving nature became central. Sumerian Dumuzi, Egyptian Osiris, Phoenician Baal — all of them died (symbolizing drought or winter) and were resurrected (with the coming of rain or flooding). Their consorts (Inanna/Ishtar, Isis, Anat) as goddesses of the earth and fertility sought and returned them, reflecting the desperate hope for the cyclicality of nature. Rituals, often orgiastic, were meant to magically stimulate the fertility of the land.

Arid highland civilizations (Ancient Greece, Iran): Here, where water was scarce and thunderstorms were powerful and terrifying phenomena, the supreme god was the thunder god: Greek Zeus, Indo-European Perun, Hittite Teshub. He controlled rain as a favor and thunder as wrath.

Steppes nomads: For them, in the open, boundless space and dependence on the condition of pastures, a monotheistic or genocentric cult of the Sky as the supreme, often impersonal deity (Tengri among Turks and Mongols) developed. Climate here formed not a god-manager of the weather, but an abstract supreme beginning, embodying order and destiny.

Interesting fact: Archaeologists and climatologists have found a correlation between major climate disasters and surges in religious activity or changes in cults. For example, the volcanic eruption on the island of Thera (Santorini) in the 17th century BCE, causing a tsunami and a "volcanic winter," could have become the prototype of the myth of Atlantis and influenced religious crises in Minoan Crete and Egypt. And a prolonged drought around 2200 BCE could have contributed to the fall of the Old Kingdom in Egypt and the Akkadian Empire in Mesopotamia, which was reflected in myths of "divine wrath".

Rituals as Climate Management

Religious practice was essentially a doctrine of climate management.

Prayers for rain (and its cessation) are present in almost all agrarian cultures. In Judaism, for example, rain in the Land of Israel was directly linked to the piety of the people, while drought was associated with sins. The insertion of rain (tefillat ha-geshem) and dew (tal) in the daily prayer — a direct inclusion of the climate factor in liturgy.

Offerings, especially bloody ones, were often interpreted as "nourishment" for the deity to maintain the world order, including favorable weather. The Aztec sacrifices to gods of the sun and rain are a prime example of such logic.

Calendar holidays were almost always tied to key points in the agricultural year (solstices, equinoxes) and aimed to ensure the transition of nature to the next phase. Christian Christmas, combined with the winter solstice, Easter — with the spring equinox and the awakening of nature.

Climate Catastrophes and Theodicy: The Question of Evil

Natural disasters posed the most difficult question to religions: if God (or gods) is benevolent and omnipotent, why does he allow innocent suffering from drought or flood? The answers formed the core of religious worldviews.

Punishment for sins: The most common answer. The Great Flood in the Sumerian-Akkadian epic of Gilgamesh and in the Bible is sent for the moral fall of humanity. This retrograde causality (the cause of the disaster is in the past, this is retribution) became a powerful tool for social control and strengthening morality.

Testing of faith: The story of Job in the Old Testament offers a more complex model: suffering is not punishment, but a test sent by Satan with God's permission. This shifts the focus from collective guilt to individual resilience.

Cyclicality and balance: In Eastern religions (Hinduism, Buddhism, Taoism), disasters are often incorporated into cosmic cycles (yugas, kalpas) or perceived as a manifestation of the natural dynamic balance of Yin and Yang. They are less personalized and more "natural".

Modern Turn: Religion in the Age of Anthropogenic Climate Change

Today, the connection between climate and religion is experiencing a radical transformation. If before religion explained climate, now it must respond to a crisis recognized as caused by humans themselves.

"Green" theology and environmental ethics: Movements for reinterpreting traditional texts in an eco-theological key are emerging in all world religions. Christian theologians speak of the "covenant with creation" and stewardship (management, not ownership) of the Earth (Gen. 2:15). In Islam, the concept of the caliphate (human stewardship on Earth) is developing. Buddhism and Hinduism emphasize the principle of interconnectedness of all things (pratitya-samutpada, advaita) and ahimsa (non-violence) towards nature.

Religious activism: Pope Francis's encyclical "Laudato si' " (2015) became a manifesto of the Catholic environmental movement, directly linking the protection of nature with social justice and the fight against poverty. Religious leaders participate in climate marches, bring ecological issues to the center of preaching.

Eschatology and climate apocalypse: Climate change provides new food for apocalyptic expectations in some Christian circles (especially evangelical). However, today more often it is not about divine punishment, but about the suicidal path of humanity, from which one needs to be saved through repentance and changing one's way of life.

Religion as a resource for sustainability: Traditional practices, often sanctified by religion, such as moderate consumption, fasting, charity, and local solidarity, are re-evaluated as tools for building a sustainable society in the face of climate disasters.

Conclusion:

The relationship between climate and religion has evolved from direct management (rituals for calling rain) through ethical interpretation (disasters as punishment) to modern responsibility (protection of creation as a religious duty).

Today, religion finds itself at a crossroads:

On one hand, it can conserve climate skepticism, relying on the providence of God or apocalyptic fatalism.

On the other hand, it has a colossal mobilizing, ethical, and semantic potential for an ecological turn. Religious communities are global networks capable of changing the behavior of millions of people at the level of values, not just pragmatism.

The climate crisis, in essence, returns religion to its origins — to questions about the relationship between humans, higher powers, and the natural world, but puts these questions with unprecedented acuteness: not as asking for mercy from nature, but as saving nature from itself. In this context, the theological search for "ecology of the spirit" and the practice of "green" communities become one of the most important fronts in the fight for the future of the planet.
© lib.ph

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