 In a much cited essay (White 1967) on the historical roots of the environmental crisis, historian Lynn White argued that the main strands of Judeo-Christian thinking had encouraged the overexploitation of nature by maintaining the superiority of humans over all other forms of life on earth, and by depicting all of nature as created for the use of humans. White’s thesis was widely discussed in theology, history, and has been subject to some sociological testing as well as being regularly discussed by philosophers (see Whitney 1993, Attfield 2001). Central to the rationale for his thesis were the works of the Church Fathers and The Bible itself, supporting the anthropocentric perspective that humans are the only things on Earth that matter in themselves. Consequently, they may utilize and consume everything else to their advantage without any injustice. For example, Genesis 1: 27–8 states: “God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over fish of the sea, and over fowl of the air, and over every living thing that moveth upon the earth.” Likewise, Thomas Aquinas (Summa Contra Gentiles, Bk. 3, Pt 2, Ch 112) argued that non-human animals are “ordered to man’s use”. According to White, the Judeo-Christian idea that humans are created in the image of the transcendent supernatural God, who is radically separate from nature, also by extension radically separates humans themselves from nature. This ideology further opened the way for untrammeled exploitation of nature. Modern Western science itself, White argued, was “cast in the matrix of Christian theology” so that it too inherited the “orthodox Christian arrogance toward nature” (White 1967: 1207). Clearly, without technology and science, the environmental extremes to which we are now exposed would probably not be realized. The point of White’s thesis, however, is that given the modern form of science and technology, Judeo-Christianity itself provides the original deep-seated drive to unlimited exploitation of nature. Nevertheless, White argued that some minority traditions within Christianity (e.g., the views of St. Francis) might provide an antidote to the “arrogance” of a mainstream tradition steeped in anthropocentrism. This sentiment is echoed in later Christian writings on attitudes to nature (see for example Berry 2018, chs 10, 11, and compare Zaheva and Szasz 2015).