Dr. Mathew Koshy Punnakadu

Dr. Mathew Koshy Punnackadu

Climate change is a challenge we are facing now. Development and growth have, until now, been connected with increased gas emissions, which in the end contribute to global warming and climate change. There are two key reasons why the global warming crisis is, first and foremost, a justice issue. The first is that the people who are most vulnerable to its effects have done the least to cause it. The second major reason for climate change as a justice issue is that it comes when the world’s wealthiest nations have reached a peak of development while the poorest are still struggling to get on to the development ladder. While it is well within the means of rich countries to maintain their current levels of economic activity while adapting to climate change, the picture is very different for developing countries.

We must make sure that future development is based on a low carbon approach. We should choose solutions with low emissions and ensure that the energy we use is renewable. This means harnessing the sun, wind and water instead of using carbon-based extractive resources like petroleum, oil, coal and gas. We should also take more care of those natural sinks such as forests, land and sea, where carbon is kept and stored naturally. Despite promising local and national developments to lower carbon use due to raising consciousness in society regarding the impacts of carbon on the environment, there is still a need for significant partnerships between countries in technology transfer and cooperation, financial support and investment, and solidarity and policymaking.

As a church community, we believe that God creates all life on earth. As a part of our Christian faith and discipleship, we have to ensure the protection of the environment and the sustainable and equitable use of resources. The injustices of the climate crisis, including vast global inequalities and the threat to future generations, offer an imperative to action to seek justice for those suffering and the threat posed to God’s creation

Climate change is not mentioned in the Bible, nor has it so far been part of contemporary systematic theology. We know that the whole creation has been groaning in labour pains until now, and not only the creation, but we, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies.(Romans8:23-24). The gospels tell us not only of the coming of Jesus but also of his complete identity with the human condition, in particular, his solidarity with the vulnerable, with those who suffer injustice. In the words of St Paul: ‘He emptied himself taking the form of a slave’. (Philippians 2.7). That solidarity is also reflected in Jesus’ specific command to care for those who are sick, hungry or thirsty, the strangers and the prisoners, because ‘just as you did it to one of the least of these…you did it to me’ (Matthew25:40).

As the director of the department of ecological concerns of the Church of South India, I would like to mention some of our steps. The Church of South India Department of Ecological Concerns empowers congregations to take a prophetic stand against Climate injustice. The CSI Department of Ecological Concerns focuses on educating various sustainable development goals through EcoMinistry, campaigns for Climate Justice ministry, Green Protocol and Green School Programme. We are planning to create models of Climate-resilient communities.

Resilience is strengthening human and non-human systems’ ability to withstand and respond to changes in the earth’s climate. It can be seen as a way to bridge the conceptual divide between mitigation approaches to climate change on the one hand and adaptation approaches on the other. Mitigation is to address climate change by cutting down greenhouse gas emissions. In order to avoid the gravest effects of a changing climate, humanity needs to limit the average global surface temperature to 2ºC above pre-industrial levels, but preferably 1.5ºC. In order to do that, we need to cut our greenhouse gas emissions above 50 per cent by 2050, lest we face serious risks, including more intense storms, droughts, and heat waves, all of which pose looming threats to human civilization and the environment. On the other hand, adaptation acknowledges that, even if we immediately cut our carbon emissions altogether, the atmospheric concentration of carbon dioxide and other greenhouse gases would remain well above normal levels for decades to come. In short, we need to adapt to a changing climate, or else we risk severe damage. Adaptation approaches vary based on geography, time, funding resources, levels of political support, and dozens

Resilience recognizes that mitigation and adaptation are two sides of the same coin. Then we have taken up the Green Protocol Campaign. Though environmental damage and degradation were considered among the worst elements within a vision of the future, sustainability was still not considered a factor for progress. Hence, the benefits of integrated environmental, economic, and social development need to be better communicated, particularly regarding how they relate to sustainability within one’s lifestyle. Implementation of Green Protocol provides a unique opportunity to inform and empower young people—and all people—to create sustainable lifestyles and communities. In the life and ministry of the Church, the CSI would like to promote sustainable development practices and build power for change.

We plan to take up Climate Resilient Schools and Communities, different from the Green School Programme. Students are auditing air, water, waste, energy, land, and food in the Green School programme. They are relating it with their curriculum and preparing their School for Green rating. We have already converted five hundred schools of CSI into green schools.

In climate Resilient Schools and Communities, the students of the school are practicing the Green Protocol of CSI, Carbon neutrality, mitigation and adaptation. These Children will have to transform their houses in the same way they do in schools—a community transformation through students. We are planning to create some community resilient model schools and model communities by 2022.

Another method we have adopted is retelling parables. Jesus communicated complex thoughts to the ordinary person through simple stories now known as “Parables”. Parable gives the essence of his teachings in its simplest possible way. What an excellent teacher was Jesus? Can parables be used today to do the same? We have retold “There was a rich man who was dressed in purple and fine linen and lived in luxury every day. At his gate was a poor man named Lazarus. “The time came when the poor man died, and the angels carried him to Abraham’s side. The rich man also died and was buried. In Hades, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side. So, he called to him, ‘Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue because I am in agony in this fire.’ “But Abraham replied, ‘Son, remember that in your lifetime, you received luxurious things which increased the carbon footprint on this earth. By increasing the carbon footprint, you made this earth a hell. While Lazarus, by his lifestyle, never contributed towards the carbon footprint. Lazar is the representative of innocent people on this earth who are not responsible for Climate Change. “He answered, ‘Then I beg you, father, send Lazarus to my family, for I have five brothers. Let him warn them so that they will not also come to this place of torment.’ “Abraham replied, ‘They have Socially committed environmental scientists are there; let them listen to them. You lived a luxurious life by burning fossil fuels and creating hell for the whole world. “‘No, father Abraham,’ he said, ‘but if someone from the dead goes to them, they will repent.’ “He said to him, God speaks through two books: His word (the Bible) and His works (creation). ‘If they do not listen to His word and His works, they will not be convinced even if someone rises from the dead.’” (The rich man represents ‘Developed countries and Lazar represents ‘Developing countries.)

A new paradigm or model for working and living in harmony with Nature is arising under the conceptual umbrella of sustainability. The development of humanity has been intertwined with that of Nature and wildlife. Any break in their ranks would not augur well for the future. Only when people go against Nature will they be forced to face Nature’s fury, like earthquakes, tsunamis, and droughts. The Hebrew shalom denotes peace and harmony, wholeness, completeness, prosperity, welfare, and tranquility. When the rhythm of humans matches with the rhythm of Nature, we will have Shalom, the Spirit of Christmas – peace on earth. It is one of the most cherished sentiments of the Christmas season. Christmas is a time to restore our broken relationship with God’s creations. When we are responsible for the conflict between God’s creations, how can we restore broken relationships?

*Retired as the Principal of Bishop Moore College Mavelikara 2011. He is serving as the editor of magazine ‘New Vision’ and the Honorary Director of CSI Synod Departmental Ecological Concerns.