Christian Education and Ecological Concerns
Introduction
.jpg)
what the bible says about the ecology is strikingly important in our today’s’ context. The theological response as well as the church role in ecology will be highlighted. In today’s context, the environmental issues affect not only human but also animal, plant and even mineral wellbeing. The role of individuals and churches in this endeavor for an ecological reading of the Bible will have great impact on the wider community.
1.
Definition of terms
1.1.
Ecology
The
Greek root for ‘ecology’ is oikos, which means the ‘whole inhabited earth.’
According to Compact Oxford Reference Dictionary, ‘ecology’ is “the branch of
biology concerned with the relations of organisms to one another and to their surroundings.[1]
1.2.
Christian Education
According to Vimala Paulose “Christian education is
the harmonious all round development of the individual stressing the means of
helping persons grow in the pattern of Jesus Christ. It aims to provide such
experiences and learning situations that will enable individual to live true
Christian life following Christ’s teaching and in full obedience to him”.
We
have only one planet. Its capacity to support a thriving diversity of species,
humans included, is limited. There is an erosion of the health of the Earth’s
living systems. In a modern world, we are faced with innumerable environmental
problems. The survival of human kind is at stake if we fail to find solutions
for the ever increasing environmental issues. The challenges are as follows.[2]
2.1.
Green House Effect
It
means the excessive presence of those gases blocked in the infra-red radiation
from the earth’s surface to the atmosphere leading to an increase in
temperature, which in turn would make life difficult in earth. The four major
greenhouse gases, which cause adverse effects are carbon dioxide, methane,
nitrous oxide, chloro fluoro carbons. Among these carbon dioxide is important
greenhouse gas. A number of industrial as well as agricultural operations
generate and emit these waste gases. Burning of coal, oil. Natural gases, fire
woods etc. produce carbon dioxide.
The
following measures may be adopted to reduce the ever increasing greenhouse
effect: drastic cut in the consumption of fossil fuels, restriction on the
emission of CO2 and CFC’s from factories and automobiles, stop deforestation
etc. the positive measures should also include generation of solar energy and
re-forestation.[3]
2.2.
Ozone layer
The
upper layer of atmosphere is enveloped by ozone layer which act as protective
layer from UV light of the sun. the ozone layer strongly absorbs or blocks the
short wave ionizing UV rays and protects life on earth from severe radiation
damages. The problem depletion and its adverse consequences have threatened the
existence of life on the planet. The depletion of ozone is due to the chloro
fluoro carbons and the oxides of nitrogen, CFC’s are synthetic chemicals which
are used in refrigerators, air-conditioners, and spray cans and so on. These
gases reach ozone layer and ozone is converted to oxygen.[4]
2.3.
Deforestation
Deforestation
has today become almost synonymous with environmental degradation. The state of
the country’s forests is determined primarily by commercial industrial and
revenue interests. The result of the combination of these forces is over
exploitation of forest resources. Floods, droughts, sedimentation and other
ecological damages are the inevitable consequences of deforestation. A natural
forest makes provision for a balance between pets that destroy crops and their
predators both of which are needed to control the environment.
Deforestation
has deprived the tribal, the source of fuel, food, fodder, cultural and
religious identity and their social relations. This has resulted in the vicious
circle of their impoverishment, indebtedness, land alienation and even bondage.[5]
2.4.
Displacement of Tribals
Apart
from deforestation for raw materials, industry and modernization have displaced
forest dwellers by acquiring their land for building infrastructure, irrigation
dams, roads etc. thousands of hectares of forests have been denuded for this
purpose. A major consequence of this has been large scale displacement of
forest dwellers. The major dams might have helped to irrigate large tracts of
land. But to tribals and other forest dwellers this has only meant the pain of
being uprooted from their homeland with little concern for their
rehabilitation.[6]
2.5.
Pesticides
The
surveys have shown that Indians are daily eating food laced with some of the
highest amounts of toxic pesticide found in the world. In the process, they are
exposed to the risk of heart disease, brain, kidney and liver damage and even
cancer. Water pollution is manily due to the discharge of waste into natural
water courses which resuts in the depletion of life sustaining oxygen content
in it. Polluted water is the major cause for the spread of epidemics and
chronic disease in man. The disposal of waste leads to the contamination of
rivers and lakes chronically affecting the flora and fauna.[7]
2.6.
Aquaculture
Much
of the mangrove forests have been cleared for shrimp farm construction. This
has resulted in coastal soil erosion, lack of protection from cyclone and tidal
waves, loss of feeding grounds for marine forms and loss of biological
diversity of population associated with mangrove ecosystem. The increased catch
is made possible by the introduction of mechanization and modern fishing
techniques. This has led to the over exploitation of the limited fish resources
in India. The introduction of mechanized fishing has completely disrupted the
centuries old well set pattern of life and economy of the traditional fisher
folk.[8]
2.7.
Nuclear Radiation
The
nuclear power industry places before us a lot of advantages of nuclear energy.
Two major questions are, however, unanswered by the nuclear lobby. The
decommissioning of the power plants after its use for 50 to 60 years and the
problem of disposing nuclear wastes. As radio active materials get absorbed in
soil particles, they can easily be transferred to plants and enter the food
chain. The menace of radioactive pollution spreading in the environment which
will threaten the life on earth.[9]
2.8.
Waste
Waste,
if not properly treated and handled, not only threatens human life in the short
term, but the environment as a whole in the long term waste dumps, landfills
and incineration, the mosr common disposal techniques in most countries, have
proved futile. The waste is generated by three major sources: domestic refuse,
agricultural waste and industrial waste. It is the industrial waste that poses
the biggest problem. Industrial waste consisting of hazardous chemicals often
highly toxic must be treated properly to ensure that they do not damage us or
the environment. We have to reduce waste, reuse waste and recycle waste in
order to avoid the problem of waste. A non-waste technology already seems to be
an economic necessity and it may become both a social and political compulsion.[10]
2.9.
Tourism
Mass
tourism had been subject to increasing criticism for causing environmental
degradation. One after another, countries in south have latched on to tourism
as the big revenue earner. Coastal areas, coral reefs, islands have all been
targeted for tourism development, often with devasting ecological effects such
as soil erosion and damage to watersheds caused by hill cutting and pollution
of seas and beaches. Tourism projects take up large areas of land, often
displacing farming, fishing and poor urban communities.[11]
2.10.
Genetically Engineered Crops
The
introduction and commercialized spread of genetic engineering in agriculture
could pose serious environmental risks, and there should be urgent national and
international policies to regulate this new form of bio-technology. Several
corporations are now furiously competing to produce and sell genetically
engineered foods and fibers in the next few years. The following are the
possible environmental risks. Transgenic crops themselves will become weeds or
plants unwanted in farms, lawns, and unmanaged ecosystem. The novel transgenes
may also affect wild ecosystems in ways difficult to evaluate. Plants
engineered to contain virus particles will facilitate the creation of new
viruses. That might intensify or cause new plant diseases. Plants engineered to
express potentially toxic substances like drugs and pesticides will present
risks to other organisms.[12]
2.11.
Health
Our
health is affected by everything that we do: agriculture, industry, the whole
socio-economic and environmental situation in which we live. Health therefore
cannot be looked at independently. As in developed countries, India’s
environmental or ecological system is being altered by such activities as
urbanization, industrialization, deforestation, construction of dams and
irrigation channels, use of insecticides and chemical fertilizers. As a result
new health problems associated with air
and water pollution, spread of epidemic and endemic diseases have emerged. [13]
3.
Ecology in the Bible
In
tracing Biblical tradition and Christian theologies over the years, it should
be remembered that there are two different perceptions namely the Covenantal
and the Sacramental. This view is expressed Rosemary Radford Reuther, 2000. The
Covenantal is represented by the writings of Paul Santmire, James Gustafson,
James Nash and others while Sacramental has Matthew Fox, Thomas Berry and Jay
McDaniel. In the Covenantal tradition we find the basis for a moral relation to
nature and to one another that mandates patterns of right relation, enshrining
these right relations in law as the final guarantee against abuse. In the
Sacramental tradition we find the heart, the ecstatic experience of I and Thou,
of interpersonal communion, without which moral relationships grow heartless
and spiritless.[14]
3.1.
Old Testament
In
the Old Testament, Yahweh, the God of all created all things out of original
chaos and established God’s providential rule over the whole of creation. There
appears a sense of order and beauty in the world, as the product of God’s
wisdom, power and goodness. Creation is presented as owned by God since he
brought into being all that exists, through the medium of the word (logos). All
things include the animal world, the plants and the trees, the forests and all
species there in, the sea and all things that is in it, the galaxies as well as
human persons. None is outside the purview of divine creative work. What God
gives in ‘nature’ and what we do with it is ‘culture’ or ‘cultivation.’ We must
however, realize that in humility we have to acknowledge that our dominion over nature would be fruitless, if God had
not made the earth fruitful and if it did not continue to ‘give the increase’.
Therefore, the dominion which God gave man is delegated and responsible
dominion. The testimony of the Old Testament is that humanity is called to be
God’s gardener and obedient agent in caring for creation to promote the well=being
of creation and of humanity under God. “Dominion” in Genesis 1:26 and 28 means
this rathe r than greedy exploitation of creation.[15]
In
the ancient Hebrew tradition, the systems of the Sabbath and Jubilee were
instituted and introduced to renew and reclaim the whole of creation so that it
does not slip into nothingness. Exodus 31:10-13 presents the Sabbath as a
‘perpetual covenant’ and connects it with the priestly idea of Yahweh’s resting
after six days of creation. The Psalmist say all the processes of nature are
God’s direct acts: the thunder is his voice (Ps 29), the light his garment, the
winds and the lightning his messengers. Psalm 115:16 states, “the highest
heavens belong to the Lord, but the earth he has given to Human.” Isaiah also
brings a message of hope and comfort for restoration of God’s people. The first
prophet to deal with the creation theology is Jeremiah of the century who asserts that Yahweh is sovereign
over history because he is the creator. Ezekiel 47 gives the message “God
recreates his people by his word and gives them life through his spirit.” Joel
provides a holistic approach to ecology and environment. Justice, peace and integrity
are three aspects of one reality, which give three entry points into a common
struggle against injustice and oppression. The spirit s initiating and
supporting the integrity of creation and humanity with harmony, freedom,
justice and love (Mic 6:8). This creates a family of God on earth.[16]
3.2.
New Testament
The
gospel writers did not understand the salvific work of Jesus in isolation or in
a vacuum. Jesus of Nazareth constantly made use of the beauty of creation to
illustrate and underscore his message of salvation. “God so loved the world” is
the affirmation of the whole earth from a divine perspective. This means that
we are summoned to accept, appreciate and assimilate the cosmos in all our
thinking and action. Jesus used examples
to illustrate the wisdom of caring and vigilance. The Nazareth Manifesto of
Jesus Christ (Lk 4:18,19) is a mission statement of social and ecological
justice or integral liberation. It is a message of liberation and healing.
Proclamation and realization of the Jubilee year constitutes God’s mission in
Christ. The early disciples had realized
the universal, cosmic significance of the life and works of Jesus. They go on
to interpret creation christologically. Their understanding of sin and
salvation was cosmic. The basic message of the New Testament is that the
redeemer is the creator. But[17]
An
impressive example is Romans 8. It is said, “The creation itself will be
liberated from its bondage to decay and brought into the glorious freedom of
the children of God.” In Paul’s theology, God not only created the world and so
is the Lord over it, but he also reveals himself to people in what he created.
The three major doctrines of Paul – creation, redemption and consummation are
described in association with his ecological interest. Ephesians lays strong
stress on creation, God as creator and the purpose of God originating before
the foundation of the world. The purpose has a Christological focus coming to
fulfillment in a recapitulation of all things in Christ.[18]
The New Testament as a whole brings a message of cosmic redemption. An ecological reading of New Testament theology of nature points out that the ultimate realization of the divine purpose for all things is the integration and unification of the whole of creation under the cosmic role of Christ.[19]
4.
Theological Response
A
true ecology is concerned with equity and justice and a cares for global
justice with responsibility to future generations. The recent signs in nature
pose a new challenge to ethics, politics, economic and theology too. The
theology of stewardship invites us to reflect and act accordingly. Denis Carroll proposes among other points the
following- reverence for all life, justice, sustainability and participative
politics and policies, which could be found in theology- as solutions to
ecological problems. [20]
4.1.
Reverence for all life
The
foundational values of ecological ethic are reverence for life, responsibility
in patterns of resource use and economy in modes of consumption. They resemble
theological reflection on creation, namely appreciation of creation, acceptance
of our responsibility and compassion for all our fellow creatures which are at
heart of the biblical text. The concept of stewardship in the bible reminds us
that we are only the stewards. Stewardship is “about affirming, cherishing and
enabling to flourish all life- oriented values.” The web of life,
inter-relatedness, is deregarded in today’s technologically developed world to
the detriment of human as well as other creatures. “A technological possibility
is not automatically a moral approval.” Moral importance derives from the basic
affirmation of life, from the dignity of people and from God’s purpose for the
universe.[21]
4.2.
Justice
Eduardo
Gudynas argues that “every step in environmental destruction has the effect of
increasing social injustice, and every act of social injustice has the effect
of increasing environmental destruction.” All situations of social injustice
are first of all the result of the accumulaaiton and concentration of many
personal sins. Injustice stalks our world. It is a fact some bound in luxury
while others live in sub-human conditions. Disparity in any area is neither
accident nor act of God but the result of human made structures and mechanisms
that shape our human society. The western paradigms of social organization and
economic models have shown themselves unable to deliver either justice or
longer sustainability. John Paul 11 reminds us that an answer to the ecological
problem cannot be found without a solution to the problem of poverty. We need
to speak of both social justice (poverty) and growth eco-justice (environment).[22]
4.3.
Sustainability
The
concept of sustainable development was introduced during the 1980’s when people
attached some importance to ecology. This concept of sustainable development is
based that on satisfying human needs and at the same time preserving the
ecosystem for future generations. It draws attention to two important points:
a. the need for everyone to establish a relationship at biological, ecological
and social levels; and b. the growing awareness that the world is closed
system, with practical and theoretical limits in space and time. Hence we need
to focus our attention not only on economic development or social environment
development but also on sustainable and human development. The resources of our
planter are limited. But the demands upon its resources are increasing daily in
an exponent manner. Sustainability is about ensuring that the demands made do
not exhaust our patrimony.[23] It
proposes a change in our attitude and patterns of production and consumption.
The concept and meaning the iota to that of the canon of sustainability,
according to the developed countries, are aimed to achieve at the expense of
the poor nations and individuals. It is doubly unjust. It is evident in the
history of humanity that the developed countries exploited and oppressed by
them.[24]
4.4.
Participative Politics and Policies
Participation
in the decisions that affect one is a fundamental right. That right is provided
by Democracy to some extent. In reality the decisions are taken and policies
are made without participation by those most affected. The lack of
participatory modes of action and relationship creates a greater damage to the
powerless and to ecology at large. Ecological responsibility demands both
enlightened politics and effective participation by the majority who will be
directly affected by the decisions. Christian ethics has perennially recognized
and human law as helpless in its effect to control all evil actions.[25]
4.5.
Sense of Solidarity
The
morality of individuals and groups, which is the ethical core of
non-governmental “forces of society”, could help control environmental
degradation. Solidarity is not a vague felling of compassion.[26] It
is “a firm and preserving determination to commit oneself to the common good,
that is to say, to the good of all and of each individual because we are all
really responsible for all. Each of us has a responsibility to address the
environmental crisis. The traditional concern of Christian ethics helps us to
recognize our responsibility and act on it.[27]
5.
Church Response
The
mission of todays’ church has a cosmic concern rather than a narrow
anthropological concern, and its wholehearted action in bringing eco-justice is
an integral part of its missiological enterprise. The inter-dependence between
creation and the church attains special significance in Christ. In 325 CE at
Nicea the assembled Fathers of the church proclaimed the creed, which
summarized the true Christian doctrine, “I believe in one God the Father
Almighty, maker of heaven and earth, and all visible and invisible.” We notice
in this article of faith that it is not the belief expressed in the created
things of this universe, but in God, the creator. We have to begin with God as
the creator to know of the creation. So the theory of Evolution to substitute
the Genesis story of creation has no meaning for us for it leaves God out of
the picture and does not begin with God. God has created this world out of his
free will and under no necessity. Calvin says of this created world “the
theatre of his glory.”[28]
The
church can create consciousness through literature, action groups, study groups
and preaching on social themes. The educational programme of the church should
help people to become aware of social and ecological values. The World Council
of Churches has been working on the issue of climate change since 1988, and
sponsoring regional consultations on ethical aspects of the climate change. The
national and local churches can also play an important role by advocating
principles like: respect the inherent integrity of all species, conserve
bio-diversity in order to stabilize the life-support system of the planet,
control the life threatening trans-boundary movement and their destructive
impact within countries; ensure the long term sustainability of the earth’s
forests, give priority to halting the loss of primary forest and forest
eco-system, support in solidarity those who resist the destruction of forests
and create awareness among the common people. [29]
Conclusion
All environment issues are at the same time social and human as such they are moral issues. They affect first nature and human beings, both individually and collectively. As concerned sons and daughters of the Mother earth, we have a moral obligation to respond individually and collectively to the viral ecological problems of today without further delay. As individuals and communities we need to change our lifestyles and be aware that personal and collective behavior impacts climate and the overall health of the environment. While such lifestyle changes at times may seem irrelevant, every small initiative to reduce one’s carbon footprint is important. It may be the avoidance of the unnecessary use of transport or the daily effort to reduce energy consumption. But it contributed to mitigating environmental decay and concretely shows commitment to environmental care.
Bibliography
Charles
I, “Environmental Degradation A call for Ecological ethics,” Indian
Theological Studies Vol.46, 2009, 31-52.
Fr.
John Britto, SJ, “Christian Perspectives of Ecology,” Kristu Jyoti Vol. 26, 2010, 285-319.
Johnson
Chakkuvarackal, “Biblical perspectives on creation, ecology and human
responsibility,” Mission Today Vol. 6 2004, 338-358.
Mathew Koshy Punnackadu, “Environment and Ecological concerns, “ National Council of Churches Review Vol. 117, 1997, 748-758.
Internet
source
http://www.equip.org/article/christians-and-the-environment-how-should-christians-think-about-the-environment/
accessed on 27/8/17 at 3:00pm.
[1] Johnson Chakkuvarackal, “Biblical
perspectives on creation, ecology and human responsibility,” Mission Today
Vol. 6 (2004) 340.
[2] Mathew Koshy Punnackadu, “Environment
and Ecological concerns, “ National Council of Churches Review Vol. 117
(1997) 748.
[3] Mathew Koshy Punnackadu, “Environment
and Ecological concerns, “ National Council of Churches Review Vol. 117
(1997) 748-749.
[4] Mathew Koshy Punnackadu, “Environment
and Ecological concerns, “ National Council of Churches Review Vol. 117
(1997) 749-750.
[6] Mathew Koshy Punnackadu, “Environment
and Ecological concerns, “ National Council of Churches Review Vol. 117
(1997) 751.
[7] Mathew Koshy Punnackadu, “Environment
and Ecological concerns, “ National Council of Churches Review Vol. 117
(1997) 751-752.
[8] Mathew Koshy Punnackadu, “Environment
and Ecological concerns, “ National Council of Churches Review Vol. 117
(1997) 752.
[9] Mathew Koshy Punnackadu, “Environment
and Ecological concerns, “ National Council of Churches Review Vol. 117
(1997) 753.
[10] Mathew Koshy Punnackadu, “Environment
and Ecological concerns, “ National Council of Churches Review Vol. 117
(1997) 753.
[12] Mathew Koshy Punnackadu, “Environment
and Ecological concerns, “ National Council of Churches Review Vol. 117
(1997) 757.
[13] Mathew Koshy Punnackadu, “Environment
and Ecological concerns, “ National Council of Churches Review Vol. 117
(1997) 757.
[14] Fr. John Britto, SJ, “Christian
Perspectives of Ecology,” Kristu Jyoti
Vol. 26, (2010)293-294.
[15] Johnson Chakkuvarackal, “Biblical
perspectives on creation, ecology and human responsibility,” Mission Today
Vol. 6 (2004) 342.
[16] Fr. John Britto, SJ, “Christian
Perspectives of Ecology,” Kristu Jyoti
Vol. 26, (2010) 293-294.
[17] Johnson Chakkuvarackal, “Biblical
perspectives on creation, ecology and human responsibility,” Mission Today
Vol. 6 (2004) 343.
[18] Fr. John Britto, SJ, “Christian
Perspectives of Ecology,” Kristu Jyoti
Vol. 26, (2010) 296.
[19] Johnson Chakkuvarackal, “Biblical
perspectives on creation, ecology and human responsibility,” Mission Today Vol.
6 (2004) 344.
[20] Charles I, “Environmental
Degradation A call for Ecological ethics,” Indian Theological Studies Vol.46 (2009)36-37.
[21] Charles I, “Environmental
Degradation A call for Ecological ethics,” Indian Theological Studies Vol.46 (2009) 36-37.
[22] Charles I, “Environmental
Degradation A call for Ecological ethics,” Indian Theological Studies Vol.46 (2009) 37-38.
[23] http://www.equip.org/article/christians-and-the-environment-how-should-christians-think-about-the-environment/
accessed on 27/8/17 at 3:00pm
[24] Charles I, “Environmental
Degradation A call for Ecological ethics,” Indian Theological Studies Vol.46 (2009)38-41.
[25] Charles I, “Environmental
Degradation A call for Ecological ethics,” Indian Theological Studies Vol.46 (2009) 41.
[26]
http://www.equip.org/article/christians-and-the-environment-how-should-christians-think-about-the-environment/
accessed on 27/8/17 at 3:00pm
[27] Charles I, “Environmental
Degradation A call for Ecological ethics,” Indian Theological Studies Vol.46 (2009) 42.
[28] Johnson Chakkuvarackal, “Biblical
perspectives on creation, ecology and human responsibility,” Mission Today
Vol. 6 (2004) 355-356.
[29] Johnson Chakkuvarackal, “Biblical
perspectives on creation, ecology and human responsibility,” Mission Today
Vol. 6 (2004)357-358.
.jpg)
.jpg)