Revd George Abraham

Sustainability of Nature and Mission of the Church: Towards an Integral Eco-Theology

Revd George Abraham Kallooppara, Austin

Ecology in general refers to the living animals and organisms that live on earth and their influence on each other. Ecology is the science of the symphony of life, and the science of survival. Ecology, economics and ecumenism comes from the same root word ‘oikos,’ they are inter connected but in real life this togetherness is missing. There is a terrible imbalance in ecology because of the imbalance in economics, which in turn affects the unity among the whole creation. The world is moving towards a culture of accumulation of wealth, which is against the natural law of eco-system. The result is an unwarranted and irresponsible exploitation of plants, animals and natural resources resulting in land conversion and habitat destruction, land degradation, resource conversion and wastes, hazards in means of production, pollution of air in the form of acid rain, ozone depletion, greenhouse effect, pollution of seas, rivers and lakes because of toxins, chemicals, pesticides, oil contamination, nuclear pollution, thermal pollution etc. It is not possible for the individual to live without being concerned about the environment as the individual lies with it and in it and by it. The role of religion is very interesting when seen in the light of ecology. Every religion holds nature in high esteem. Ecology from a theological perspective was not part of traditional theological schools as exploitation of natural resources was considered as a God given right justified by scripture. Modern theologians however use the same scripture to show how the Bible views ecology and its interpretation of creation.

Theological Task

The word “theology” literally means simply “words about God.” A Cosmo centric theology must be theocentric: theology is about God and the world. The responsibility of theologians is to bring the perspectives of the Christian faith to bear on the current and pressing issues of our day. The distinctive voice of theology is the voice that speaks of God in relation to the pains and pleasures, the crisis and opportunities, the dilemmas and despairs of life on planet Earth.

Theology is an aspect of discerning God’s will, and hence cannot be done apart from ethics and spirituality: thinking, doing and praying belong together. One cannot think about God or act rightly in the world apart from being grounded in God. The important character of any theology is the context in which it occurs. A theology that begins with the statement that we live to give God glory by loving the world has two foci: a theocentric and a Cosmo centric one. The cosmological context says that theology should be done from the perspective of the wellbeing of the entire planet and all its creatures in which each one of us are a subject in a community of subjects, both human and earth subjects, all of whom have value. “To turn toward God (theocentrism) was simultaneously “to turn toward God’s beloved world (geocentrism)” (Larry. L. Rasmussen, Earth Community- Earth Ethics, New York: Orbis Books, 1996). The integrity of creation refers to the value of all creatures in themselves, for one another, and for God, and their interconnectedness in a diverse whole that has unique value for God. To forget the integrity of creation is to forget that the earth itself is a splendid whole.

The rising privatization of the land by the rich, the elite and by the ruling class for ‘development’ projects results in the victimization of the poor. The ecological movements today, noted that the poor masses are fighting for their survival and the right to homeland. ‘Land is life’. Hence a theology of creation should also be a theology of land. Claus Westermann refutes the traditional interpretation of ‘dominion’ as ‘right to exploitation.’ God expects human beings to act like viceroys, to be just and responsible and render real services to the created order. Viceroys are forbidden to exploit people on the earth. What is expected for God’s viceroy on earth is to: defend the cause of the poor and be concerned about the fertility of land (Psalms 72:4-6).

Christian love is not the kind of selfish possessiveness, which is lavished solely on our children and grandchildren, but is given to all household of God, all the children of the one and the same parent. It is the divine ‘agape’, which is applicable not just to people with whom we share values or our generation but also to all people in all time. By doing so we keep right relationship with nature and the whole creation of God as stewards and caretakers of everything that is given to us for our use. There is a need for each one of us to live differently in order to love nature, and to live differently we need to think differently- especially about ourselves and who we

are in the scheme of things. Market ideology has become our way of life; almost our religion, telling us who we are (consumers) and what the goal of life is.

Ecology to Global Consciousness

The major problems we face today are pollution, nuclear and bacteriological threats, deforestation, desertification, famine, and the demographic explosion due to the industries, factories and multi-national companies. They all point to the essential importance of the ecological problem. This, in turn, leads to the development of a new culture based primarily on a revision of our technological, political, and social outlook. The new outlook of each of these aspects should link ecology to global consciousness. Only by doing this will we be able to avoid catastrophe and think in terms of a “new heaven and a new earth.”

COVID 19 has given the nature a ‘healing time’ with reduced human interference in natural environment. But when the epidemic finally subsides, then carbon and other pollutant emissions get back then it would be as if this clear sky view never happened and the changes, we see today will not have lasting impact. It is a known fact that anthropogenic activities are the major cause behind degraded environmental condition and disturbed ecology, but from the lock down times, it has become evident that still it can be restored significantly if sufficient restorative measure and strategic government policies are planned before removing all the restrictions. Human interaction with the ecosystem must remain balanced; otherwise, we will risk disrupting nature, which has consequences as we are seeing in the COVID-19 pandemic

Environmental Ethics

An environmental ethics is basically a human ethic based on social justice for all without discrimination of caste, creed, race, color, sex, ideology, religion or nation. They are our moral values and principles decide whether an action is environmentally positive or negative. In regard to environmental ethics, we need to know about frontier ethic and sustainable development ethic. Frontier ethic is the belief that the earth resources are meant for human consumption and hence they can be used without any regard to how their use affects the environment. According to them, economic growth is more important than conservation of nature. Sustainable development ethics, on the other hand, believes that resources are limited, and hence we have to use them judiciously and carefully. They believe that humans are part of nature and do not have a right to control nature.

Ecology and Biblical Hermeneutics

An area that requires urgent attention in the context of ecological crisis is our interpretation of the Bible. We need to develop an ecological interpretation that takes God’s creation seriously and does not discriminate between humanity and rest of creation. We should move away from an androcentric and anthropocentric interpretation to a life centered emphasis. The new reading of the Bible should emerge from our commitment to the preservation of life. The concerns of Biblical authors were much different

Environmental Ministry of the Church

The churches need to play a prophetic role to pioneer awareness programmes. The roles of the churches are crucial since stewardship is an important ingredient of Christian faith and practice. Churches have adopted symbols and customs from our natural environment but seldom have these been integrated into mainstream thinking or practice. A conscious effort is needed today to express the Biblical insights on creation spirituality. Materials for Bible study, worship and Christian education to help us celebrate and learn God’s design for creation and human responsibility should be made available.

Acting together globally and locally with environmentalists, scientists, social activists, young people, political leaders, economists and others from different backgrounds and religions who are searching for just forms of society, which help maintain the ecological balance of creation. By rejecting over consumption and promoting models, which encourage recycling, providing adequate shelter and appropriate transportation, providing sustainable for of agricultural and industrial production, and meet the basic needs of all people. Rejecting and fighting hierarchical thinking, which puts one race above another, men above women, or people above the natural environment, and accepting the responsibility of constant self-examination is needed for building a more harmonious world. Participating in networks with other churches, environmental organizations, popular movements, scientific associations and other groups committed to education and action to resist the causes of atmospheric destruction is the need of the hour.

As a church we need to form special study groups or task forces around specific environmental issues, Bible study and theological concerns. As we reflect together, we will realize how quickly the world scene is changing and new challenges are emerging. As a church we need to recognize that we have failed to do what God has called us to do. We have failed to be stewards of God’s, creation. Not only have we not defended the oppressed and exploited, but also have we often taken sides with the oppressors and exploiters. There is therefore the need to stay together in the process of mutual commitment to justice, peace and the integrity of creation, and to prepare for a new vision, commitments and actions.

Dr. Zac Varghese, London

John Philip Newell is a Celtic teacher and author of spirituality who calls the modern world to reawaken to the sacredness of the earth and every human being. In his poem, ‘Praying with the earth’, he wrote:

“Whichever way we turn, O God, there is Your face in the light of the moon and patterns of stars, in sacred mountain rifts and ancient groves, in mighty seas and creatures of the deep.

Whichever way we turn, O God, there is Your face in the light of eyes we love, in the salt of tears we have tasted, in weathered countenances east and west, in the soft skin glow of the child everywhere. Whichever way we turn, O God, there is Your face, there is Your face among us.”

There is a basic proposition that God has given us two books: one is the Bible and the second is nature, the physical world of earth, which is not created by human efforts such as animals and plants; nature is God’s green book. This idea is poetically expressed in Psalm 19:1-4: “The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they reveal knowledge.They have no speech; they use no words; no sound is heard from them. Yet their voicegoes out into all the earth, their words to the ends of the world. In the heavens God has pitched a tent for the sun.”

So, we learn about God from both the Bible and nature. The non-human living world around us has the ability to express gratitude and a sense of profound respect for what God has done for this earth and all who live in it. This idea reminds me of Charles Kingsley’s thoughts, which he expressed during his nature walks: “I am immersed in the infinite ocean of God.” Great artists remind us that the physical world and the spiritual are not separate, but overlap and are inter-mingled - the “veil” between them is thin. God’s coming to us as a human being reminds us that it is not helpful to try to draw lines between what is “sacred” and what is “secular”. Even more to the point, great artists like Turner, Constable, Van Gogh and such people teach us that we need to really use our eyes not only see but also to perceive the inner beauty. To do that, we need to focus so that we see through the veil. Maybe at times this will not be easy but it will always be worthwhile! John Constable, who saw and painted the beauty in ordinary country scenes and nature said: “There is nothing ugly; I never saw an ugly thing in my life. Let the form of an object be what it may –light, shade and perspective will always make it beautiful.” The romantic poets such as Wordsworth were proponents of natural theology, understanding God through the observation of nature. Wordworth ends his poem ‘The Rainbow’ with the following lines: And I could wish my days to be / Bound each to each by natural piety.” The joy he felt at the sight of a rainbow for him was the truest worship of God. There are others who feel closer to God through their intimate relationship with nature and its beauty. In the creation story, at the end of the 6th day, God saw everything that he has made, and said it was very good (Ge 1: 31). St. Paul expresses this in Rom 1: 20, “For since the creation of the world God’s invisible qualities –his eternal power and divine nature –have been clearly seen, being understood from what has been made, so that men are without excuse.” However, natural theology cannot teach us the love and mercy of God, for that we need to rely on the revelations through Jesus Christ.

Dan Papworth (1) in his book, ‘The Lives Around Us’, highlights that human existence is a gift from God and stewardship entrusted to mankind of the created world is a privilege and hence it is important to respect the fact that all created things have their rightful place in maintaining bio-diversity and ecological balance. Sometimes, a feeling of superiority over other creatures around us whether they are wildlife, pets, trees, or weeds can easily get out of control. Subjugation of others, power and control, may be deep within our psyche; a restless spirit needs self-control, but it is not easily attained when the surge of activity springs from within.

‘Fragrance and Abundance’ (2) is another book, which I reviewed previously for this journal, helps us to understand our responsibilities to care for the ‘oikoumene’, the whole Inhabited world, and maintain a sustainable lifestyle. It is important to realize that the major religions own around seven percent of the habitable surface of this good God-given earth. Therefore, faith communities have a major responsibility as stewards of the whole inhabited earth. Various environmental activists have been telling us over the last several years that our living planet is slowly being diminished, polluted, over populated and built over or at the edge of total destruction. It is increasingly clear that human activity has assisted in global warming and other ecological issues. The authors of, ‘Fragrance and Abundance’, have also provided ideas and possibilities of tackling ecological issues with a Christian perspective.

Arundati Roy, the Booker Prize-winning author and social activist, recently wrote: “Oceans are rising, coasts and

coastal cities are insecure, forests are burning, the fames licking at the edges of settled civilisation, devouring whole towns as they spread. Rivers are drying up. Drought haunts lush valleys. Hurricanes and floods devastate cities. As groundwater is depleted, California is sinking. The reservoir of the iconic Hoover Dam on the Colorado River, which supplies fresh water to 40m people, is drying at an alarming rate. If empires and their outposts need to plunder the Earth to maintain their hegemony, it doesn’t matter if the plundering is driven by American, European, Chinese or Indian capital. These are not really the conversations that we should be having. Because while we’re busy talking, the Earth is busy dying” (Arundhati Roy, Economist, 3rd September, 2021). The secretary General of the United Nations at COP26 conference on 1st November this year said, “humanity is digging their graves.”

World’s Response to Ecological Crisis in 2021:

COP stands for ‘Conference of the Parties’, a United Nations climate summit where world leaders coordinate their actions to stop the rise in global temperatures. Originally planned for November 2020, COP26 was delayed due to COVID-19 restrictions and finally took place from 1-12 November 2021 in Glasgow. The Paris Agreement was first negotiated in 2015 at COP21 which committed countries to keeping the global temperature rise below 2°C and ideally below 1.5°C in order to avoid the worst consequences of climate change.

At Glasgow, Head of States, Prime Ministers, and political leaders from 194 countries were joined by civil society, international organisations, businesses and youth to mark the start of the COP-26. More than 30,000 people from diverse background were involved at Glasgow in one way or other. Over the first two days featuring national statements and a series of high-level meetings and events, 120 Heads of States and Governments were clear in their determination to take ambitious action to tackle climate change and seize the opportunities for a clean and resilient transition. These leaders made clear that climate change is a global problem. The world is welcoming in a new era of economic and political partnership with climate action at its heart. The task of the decade will be to deliver the finance, resources and tools to rapidly deliver climate action at scale. During the Summit, leaders outlined what must be achieved in Glasgow; sending a signal to negotiators to work together to accelerate climate action in this crucial decade, stressing the need to drive progress on all issues and write the rule book to support delivery of the Paris Agreement goals and building a net zero and resilient future. Many of these leaders spoke about the vital importance of charting a path to keep the prospect of limiting global temperature rise to 1.5°C within reach; including by closing the gap between the current nationally determined contributions to 2030 and requirements of science; revisiting and updating them as necessary. They issued clear calls to continue to scale up climate finance from all sources, including urgently delivering the $100bn per year goal and deepening work across the financial system to align financial flows with the Paris Agreement and Sustainable Development Goals. Additionally, they called for agreement on an inclusive approach for setting a new collective quantified goal beyond 2025, fit for purpose for delivering the Paris Agreement. There was a clear commitment to working together to achieve climate aims, including with the private sector, international organisations and civil society.

Leaders highlighted the need for all countries to urgently scale up action to adapt to climate change. A number of developed countries were clear about their commitment to achieve a balance between mitigation and adaptation in their climate finance, including through a new Champions Group on Adaptation Finance, and with some committing to 50% adaptation finance. Further support for adaptation was showcased through the African Adaptation Acceleration Programme and a new Infrastructure for Resilient Island States fund. Many leaders spoke about their national and locally-led plans, with 32 countries now having submitted Adaptation Communications or National Adaptation Plans, now representing more than 2 billion people, helping share best practice and mobilise action.

The following are some memorable quotes from the leaders at the conference:

"It is the hope of many that the legacy of this summit — written in history books yet to be printed — will describe you as the leaders who did not pass up the opportunity, and that you answered the call of those future generations. That you left this conference as a community of nations with a determination, a desire and a plan to address the impact of climate change and to recognize that the time for words has now moved to the time for action." — Queen Elizabeth

"To the world's most vulnerable who need us to act, to Indigenous people who can show us the way, to young people marching in our streets in cities around the world. It's true, your leaders do need to do better. That's why we're here today." — Canadian Prime Minister

Justin Trudeau

"There's no more time to hang back or sit on the fence or argue amongst ourselves. This is a challenge of our collective lifetimes. The existential threat, threat to human

existence as we know it, and every day we delay the cost of inaction increases. So let this be the moment that we answer history's call here in Glasgow." — U.S. President

Joe Biden

"Our addiction to fossil fuels is pushing humanity to the brink. We face a stark choice: Either we stop it — or it stops us. It's time to say: enough, . . . Enough of treating nature like a toilet. Enough of burning and drilling and mining our way deeper. We are digging our own graves." — UN Secretary General Antonio Guterres

Climate activist Greta Thunberg said, “Real leadership on climate change will not come from politicians attending the COP26 gathering in Glasgow, Scotland, because they are only 'pretending to take our futures seriously.' Change e is not going to come from inside there — that is not leadership, this is leadership. We say no more 'blah blah blah,' no more exploitation of people and nature and the planet."

Sir David Attenborough, the naturalist and broadcaster, reminded: "We are, after all, the greatest problem solvers to have ever existed on Earth. If working apart, we are a force powerful enough to destabilize our planet. Surely working together, we are powerful enough to save it."

Chronological Unfairness and the Ecological Crisis:

Chronological unfairness is destroying the future possibilities, hopes and aspirations of generations that would follow us because of our greed and throw-away consumeristic culture. In a historic Joint Statement on 1st September, 2021, Pope Francis, Ecumenical Patriarch Bartholomew and Archbishop of Canterbury Justin Welby said, “Today’s children and teenagers will face catastrophic consequences unless we take responsibility now, as ‘fellow workers with God’ (Gn 2.4–7), to sustain our world. We frequently hear from young people who understand that their futures are under threat. For their sake, we must choose to eat, travel, spend, invest and live differently, thinking not only of immediate interest and gains but also of future benefits. We repent of our generation’s sins. We stand alongside our younger sisters and brothers throughout the world in committed prayer and dedicated action for a future which corresponds ever more to the promises of God.”

Boris Johnson, the Prime Minister of the UK, confessed at COP-26: "The people who will judge us are children not yet born and their children, and we are now coming centre stage before a vast and uncountable audience of posterity, and we must not fluff our lines or miss our cue, because if we fail, they will not forgive us." Greta Thunberg and other young leaders have highlighted this aspect through their Friday School protest movements across Europe over the last three years. Pope Francis (3) in his encyclical, Laudato Si: On Care of Our Common Home, lays out for all people the ethical and moral implications of climate change and Eco-Justice. “ . . . today’s problems call for a vision capable of taking into account every aspect of the global crisis.” . . . we are not faced with two separate crises, one environmental and the other social, but rather one complex crisis which is both social and environmental.” As a result, “Strategies for a solution demand an integrated approach to combating poverty, restoring dignity to the excluded, and at the same time protecting nature.” In such an “economic ecology,” the protection of the environment is then seen as “an integral part of the development process and cannot be considered in isolation from it.” As Mother Earth gasps for life, so do economically marginalized individuals, women, and children who experience lasting health and lifestyle effects of fossil fuel extraction. Implications of rising sea levels, increased heat waves, droughts, floods, storms and food insecurity. Women, children, and future generations are disproportionately affected. Life depends upon making the links between economic policy, trade, extractive industries, and energy, immigration, food and water security, war and peace, and climate change. Borrowing again from Laudato Si, what is needed is an “integral ecology” as we address policies and laws.

Many leaders of churches continue to highlight the importance of the environmental justice (Eco-justice) for the survival of the ‘oikoumene’. Environmental justice addresses connections between the well-being of earth and the human community with special focus upon those who are disproportionately affected by environmental degradation because of economics, race, gender and age. Eco-Justice describes the relationship between the systemic problems facing individuals, communities and the natural world. OIKOS implies taking care of the household, which is made up of a variety of relationships, including people, creatures, eco-systems, economy, environment, food, water, air, and rules facilitating social, cultural, spiritual and emotional well-being of all in the home which is held in common. Increased implications of global climate change add to the complexity of EcoJustice. Humans and future generations cannot have quality of life without recognizing their place as part of the natural world and caring for, Mother Earth.

Let us return to Psalm 19, which reflects on the ways that God is revealed. Nature, especially the vast expanse of the sky, star-studded at night and filled with the sun’s light during the day, points to God’s glory (vs 1–6). Yet nature’s ‘speech’ is not heard; it is without sound or words (v 3). Like God’s work in human history, there is a hiddenness about nature’s revelation of God, which for many is incomprehensible. Worse still, sceptics point to the ‘cruelties’ of nature to discredit the belief that creation

is God’s handiwork. As the psalmist is exposed to the beauty and flawlessness of God’s will, he also recognises how far removed he is from such perfection and cries out to God for help in prayer (vs 12–14). It is only through God’s revelation in his Word that we come to know him in a personal way and learn to call him our rock and redeemer.

It’s now time to say “enough”. Enough of brutalizing biodiversity. Enough of killing ourselves with carbon abundance. Enough of burning and drilling and mining our way deeper. Our planet is changing before our eyes — from the ocean depths to mountaintops; from melting glaciers to relentless extreme weather events. Sea-level rise is double the rate it was 30 years ago. Oceans are hotter than ever — and getting warmer faster. Parts of the Amazon rainforest now emit more carbon than they absorb. Recent climate action announcements at Glasgow might give the impression that we are on track to turn things around, but there is much more to do individually and collectively.

Jurgen Moltmann (4), in his Gifford Lectures of 1984-85, reminded us of an ‘ecological doctrine of creation’. He said, “If the creator is himself present in his creation by virtue of the Spirit, then his relationship to creation must rather be viewed as an intricate web of unilateral, reciprocal and many-sided relationships. In this network of relationships, ‘making’, ‘preserving’, ‘maintaining’, and ‘perfecting’ are certainly the great one-sided relationships; but ‘in-dwelling’, ‘sympathizing’, ‘participating’, ‘accompanying’, ‘enduring’, ‘delighting’ and glorifying are relationships of mutuality which describe a cosmic community of living between God the Spirit and all his created beings.” Therefore, we need to look at ecology with sacred sensitivity and understand its spiritual dimensions.

Let us thank God for his amazing gift of revelation in nature and in His Word that we can know him and call

him our ‘creator, redeemer and Sustianer’(5), and the

healer of this fractured world; that he does not leave us without guidance; he teaches us the right way to

live. If we truly love God with all our heart, mind and soul, and love our neighbour as ourself, Mother Earth and all her creatures being included in that love, then we have no choice but to make the principled decisions and the actions for change we know so very well that are required, the science has clearly shown us what lies ahead, and human willpower and creativity can again pivot towards ecological justice and truth, and above all love. As human beings we are part of God’s whole creation and have a responsibility to love and care for what God has entrusted to us as stewards of his creation to love sustainably for the welfare of the future generations to remove all traces of chronological unfairness.

Reference:

1. Dan Papworth, Published by Christian Alternatives, (2015), ISBN 978 1 7835 256 0 2. Kanayathu C. Koshy and Elizabeth Koshy, ‘Fragrance and Abundance’, CSS Thiruvalla, 2021, ISBN 978-81- 7821- 678-8. 3. Pope Francis, Encyclical ‘Laudato, Si’, June 2015. 4. Jurgen Moltmann, ‘God in Creation, An Ecological Doctrine of creation, SCM Press Ltd., 1985; page, 14. 5. Zac Varghese, ‘God as the Creator, Redeemer and Sustianer, FOCUS, Vol.7 (3), July 2019, page 23-29.

The Carpenter’s Son – Continued from Page 43)

God also answers to our prayers with His silence at certain times. This is the mysterious paradox of God’s grace. Spirituality should involve emptying ourselves or having the experience of nothingness. Strength creates competition and weakness makes community. We need to practice faith in our life. Good things can be done only with heavenly wisdom. Heavenly wisdom is revealed through our humble deeds. Humility is defined as strength under control. Worldly wisdom generates jealousy, anger and speaks against truth. Heavenly wisdom on the other hand creates purity, peace, yielding, submission and mercy. Worship should be breathing in and breathing out God’s love.

Doing things differently is what Jesus did in His public ministry. There is always a tendency to do things pleasing to others. This is called going with the crowd or flowing with the water. But Jesus took the opposite way, doing things differently. He gathered His disciples who were ordinary people and made them to do extra ordinary things. He associated with sinners, tax collectors and prostitutes, whom the so-called religion condemned. If we do not do things differently, there will be a famine in our lives. We need to have faith to do things differently.

The four leapers did something differently (2 Kings 7: 111), which changed their lives. Their way of doing things was God’s plan to save an entire nation. God expects us to do something differently, not just to fill the pews of the sanctuary and just soaking sermons week after week. Believers are called to do things differently so that God’s glory may be revealed through our lives. Let us live the gospel and not living on the gospel.