1. Introduction
"In
the beginning God created the heavens and the earth." (Gen. 1:1),
"Heaven and earth will pass away, but my words will not pass away."
(Luke 21:33), "Then I saw a new heaven and a new earth; for the first
heaven and the first earth had passed away." (Revelation 21:1).. Theology
happens only when we interpret God’s revelation, God’s words in the light of
our experiences, therefore hermeneutics is unavoidable. The word hermeneutic
comes from the Greek word hermeneuein which means inclusively to express, to
explain, to translate and to interpret. Hermeneutical mediation thus helps in
corners of the biblical texts and leads to change in human behavior to prevent
the destruction of our fragile environment. There are many Theological themes
in the Bible which speaks about our eco-system. And are relevant to the
ecological issues today. It might be the most relevant gospel for postmodern
consumerist world, where production, market, and benefit are the major focus.
In this paper we will try to discuss in the light of these issues, and
theological development of the Eco-Theology.
1.1.
Present condition of the Earth
The Earth is the creation of God. As it
was created by God, it plays a major role in human. So we can’t separate human
and earth. There are several features that stress the intimacy of the
relationship between humans and non-human creations[1].
Primarily, humans were created on the same day as the land animals. This
implies a certain kinship. In present
day context, people prefer to live in metro cities (flat culture) and like to
be a part of corporate worship, where the concern towards Environment were also
changed rapidly.
2. Causes for Environmental Pollution
The acts of humans lead to environmental pollution. The stronger demand
for resources is also a factor that contributes to the problem as we all need
food and shelter. When these things are so desired and need the natural balance
of the environment is disturbed. Engineering developments are resulting in
resource depletion and environmental destruction. There are several
environmental issues that have created havoc on our environment and human life.
If ignored today, these ill effects are sure to curb human existence in the
near future.[2]
The major environmental issues include Pollution, Overpopulation, Industrial
and Household Waste, Acid Rain, Climate change, Ozone Layer Depletion, Urban Sprawl, Genetic Engineering, Deforestation and Global
Warming. These environmental issues have taken toll on our environment and
we’ve already started seeing some disastrous effects in the form of effect of
health on humans, rise in sea level, depletion of non-renewable resources,
melting of glaciers, extinction of species, polluted landfills, toxic dust,
decreasing soil fertility, rise in air and water pollution and many more.[3]
Human beings are considered to be the most intelligent species living on
earth. This could be why it is the only species on earth which has civilised
itself over the decades to a large extent. Today, human beings boast as being
superior to all other animals but what is the use of such great intelligence
when environment ethics are not followed?
Cutting down of trees is something that many humans do for their own
benefit, without any concern for the animals which are dependent on trees for
survival. Using fossil fuels erratically, industrialisation, pollution,
disturbing ecological balance, all these are attributable to human activities.
Just because we are in possession of all of these natural resources does not
mean that we can use those resources in any manner in which we choose without
keeping anything for the future generations.[4]
2.1. Climate
change
It is a
significant and lasting change in the statistical distribution of weather patterns over periods ranging from decades to millions of
years. It may be a change in average weather conditions, or in the distribution
of weather around the average conditions. Climate
change is caused by factors that include oceanic processes such as oceanic circulation, variations in radiation
received by Earth, plate
tectonics and volcanic
eruptions, and human-induced alterations of the
natural world; these latter effects are currently causing global warming, and "climate change" is often used to describe
human-specific impacts.[5]
2.2. Deforestation
In
India is witnessing a rising demand for forest-based products. This is causing
deforestation into forest protected areas, which leads to a severe loss of
natural resources. It is estimated
that total industrial round wood consumption in India could exceed 70 million
per year by the end of the decade (350,000 large shipping containers). As the nation will have to depend heavily on
imports to meet this growing demand, there is fear that this could result in
loss of high conservation value forests and biodiversity elsewhere.[6]
2.3. Pollution
It increasing competition for water among
various sectors, including agriculture, industry, domestic, drinking, energy
generation and others, is causing this precious natural resource to dry up.
Increasing pollution is also leading to the destruction of the habitat of
wildlife that lives in waterways.[7]
3. Looking into the
roots of ecological crisis
3.1. Non- theological
3.1.1. The one sided
industrialization of economic development is the root cause of this ecological
crisis. Every country Wants to improve the living standards of its population
by massive build up of industrialization. This puts tremendous pressures on
non- renewable resources.[8]
3.1.2. Consumerism and industrialization
go hand and hand. Production for sale and expansion of market are the key
factors to sustain the capitalist system. Industrialization can be sustained
through the creation of a consumeristic society, a class of owners and a class
of non-owners. endless accumulation, reinvestment for profit. manipulation of
mass-media, political machinery, competition. exploitation, militarism and
colonization of the poor, and exploitation of land and its resources.[9]
3.1.3. The capitalist ideology of
privatisation of capital and competition, the socialist model of economy
emerged as a substitute, but failed. socialism could not provide an
alternative, conductive environment for upholding the ecological balance and
could not liberate the poor from the yoke of exploitation.[10]
3.1.4. Scientific and technological
revolutions have in away destroyed the sanctity of nature. The scientific
method of reductionism thus took away the mystery out of creation. People began
to believe that there is nothing amazing about the cosmos. By detaching God
from nature and regarding it as secular, humanity has changed the relationship
between humans and nature. Instead of perceiving nature as a subject to which
we are inseparably related, nature is seen as objects from which we are totally
detached and separated. Nature is something “out there” apart from us and apart
from God. This detachment leads to an objective study of all, and then it leads
to manipulation and domination. Without any religious restraints, it was
presumed that this external material of creation can be exploited and abused.[11]
3.2. Theological Factors
Theology
does not contribute directly to ecological crisis, but it Influence and
shapes the attitude of humans towards nature, and our relationship with other
segments of God's creation. The confluence off-out streams of thought has created
a forceful current in dominant Christian traditions that set aside the truth of
the communion of human beings with God’s creation. It is important to see how
they have influenced the attitude of humans and contributed to exploitation and
abuse of Mother Earth.[12]
3.2.1.
Mechanical view and secularization of creation
This
stream of thought is rooted in Western Enlightenment tradition which makes a
sharp contrast between nature and history. The advancement of the knowledge of
science and secularization of nature is interconnected. The advancement of
knowledge in the field of science and technology in the sixteenth and
seventeenth centuries brought industrial capitalism, market economy, mass
production, democracy and rationalism. The whole created order began to be
viewed objectively. Using the tools of mathematical calculations and
experimental data, humans began to claim that one could understand the specific
nature of the physical matter constituting the Earth, and the changes within
it. Thus, Nature was seen purely from utilitarian perspective and lost its
mystery and sacredness for the western worldview. People began to perceive that
there is nothing amazing and sacred about the world; it is merely a sum-total
of many material components and energies. Humans are capable of understanding,
predicting, and controlling everything related to the world; we are separated
from, and masters of, the earth. Natural resources are given only in so far as
they are useful for the development of science and technology. Hence, this
materialistic attitude of humans today is greatly shaped by such ideologies.
Many people visualize human civilization in term of a highly mechanized and
industrialized society. The booming of economic progress, high-tech mechanized
life-style is perceived as attainment of higher quality of life. ‘Growth’ is
seen as the only principle for liberation. The growth driven and consumerist
economic system and one-sided development pursuits have led
to colonization of Others and laid ideological justification for
subjugation and exploitation of non-renewable earth's resources on a massive
scale. The concepts of ‘care for one another', “just economy’ and rest for
creation are considered as non, productive and the root of all human problems
from poverty to sickness to political instability. Any attempt to slowdown
economic growth is labelled as immorality. Right to have dominion over God’s
creation is a biblical mandate and exploitation is seen as exercising human’s
creativity bestowed on them in the “Image of God’ (Gen 127,28). This
Enlightenment paradigm of euro-centric modernity roared in the conquest of
nature is the major cause of today’s world crisis. Christian theologies have
played their role in justifying this exploitation of Mother Earth.[13]
3.2.2.
Hierarchical structure of creation
In
the Hebrew thought, man is the helm of the hierarchy, ruling over the family,
the women, the slaves, etc. Several Christian theologians have explained
God’s creation within such an hierarchical structure. According to Thomas
Aquinas, God. the Creator, in the beginning, simultaneously created a hierarchy
of creatures, ordered according to their degree of perfection. In this
hierarchical order, angels are at the highest peak. Angels are created, but
purely spiritual beings and they are above human beings. Humans are the highest
among the created materials being having ultimate right over the Other
creatures. This hierarchal order is divine design because “the imperfect beings
are for the use of the perfect. “ Imperfect beings are created to serve the
need of more noble beings, for instance, plants draw their nutrients from the
earth, animals feed on plants and these
in turn serve human use. Therefore, lifeless beings exist for the sake of
living beings, plants for animals and animals for humans. Having affirmed that,
Aquinas went one step further and said that material creatures were created
that they “might be assimilated to the divine goodness’s For him, those
creatures lower than the rational human creature in the hierarchy simply
assimilate divine goodness by Fulfilling the need; of the human creatures. The
whole material nature exists for humans because humanity alone possesses
rationality. Human beings are above all creatures. The other non-human
creatures are protected, preserved, sustained by God to serve human needs. This
theology gives justification for manipulation and exploitation of Other
segments of God’s creation.[14]
3.2.3. Anthropocentric view of
creation
Hierarchical
and anthropocentric views of life are interrelated and they assume a similar
theological position on creation. They view humanity as the point of reference
for everything. Creation has meaning and values by sewing the interests of
humankind. According to Robert Boring this view of life underlines nine
assumptions: .
(1)
Humans are separated from nature;
(2)
Prioritising the rights of human beings over nature, but not emphasizing the
responsibility of human beings;
(3)
Prioritising the feelings of humans as centre of their apprehensiveness;
(4)
Policy and management of natural resources in the interests of human
beings;
(5)
Solution to the ecological crisis through population control, especially in the
poor countries;
(6)
Adherence to the philosophy of economic growth; The main norm is
profit-lost;
(7)
Prioritising short-term planning; and
(8)
Adjusting oneself to the prevailing political and economic system
This
View has become the basis for greedy exploitation and depletion of nature's resources.[15]
Protestant
theologies added a theological justification to this view of life. Luther saw
the whole creation of God as something which exists for the benefit of humans.
He recognized nature simply as an existential springboard for grace. The ultimate
purpose of creation is for the service and benefit of humans. Karl Barth also
advocated a similar theology. For him, God is the “wholly Other”, the
transcendent Lord, who can be known only when He chooses to reveal himself, as
He did pre-eminently in Jesus Christ. Barth said that the Word is not the
foremost principle of creation which gives all things; rather the Word is the
first and foremost of God’s address to humanity in Jesus Christ. God is not
known through His creation, but only through Christ. Barth is very explicit
that salvation history begins from the incarnation of Jesus Christ, but not
from the creation. Barth further argued that this great history of salvation
cannot be actualised if there is no place or space for it to occur. It needs a
“show Place” or a “theatre” outside of God and humans.’ This is the reason why
God brought the created world into existence. It is very clear that Barth
conceives creation simply as a showpiece/ theatre for the saving works of God.
Everything created solely for the sake of the realisation of Gods covenant with
humanity in Jesus Christ. For the sake of election, nature is sustained,
protected and upheld. Creation is merely a stage. It has no history, is not to
be redeemed, but merely used. Bultmann also held a similar position. God is nor
to be perceived in the phenomena of nature but known and experienced in
the “cave of the heart', in the inner personal experience.‘ This theology
places creation in the secondary position.[16]
4. Need and the Significance of
Green Theology
The
ecological crisis challenges the very way we do theology in the 21st century.
The earth requires healing. Earth is a finite body of ecosystems, resources and
species. The time has come for eco-sensitive humans to join Earth in its
struggle against these injustices that now threaten the eco-system of earth. If
we as people, who find the Bible relevant, recognize that we have been involved
in the ecological crisis, we also need to recognize that we have a moral
obligation to help find a solution. Jürgen Moltmann speaks of this crisis as
‘the beginning of a life and death struggle for life on this earth’.[17]
The Earth Crisis challenges us to read the Bible afresh and ask whether the
biblical text itself, its interpreters or both have contributed to this crisis.
Along this line, mediation for nature must be done even in the face of such
destruction.
5. Biblical Views of Nature:
Foundations for an Environmental Ethics
A
common perception is that the Bible shows little concern for our relationship
to nature and has perhaps even encourages its exploitation. This perception is
often supported by reference to the biblical commands to "subdue" the
earth and "have dominion" over all living things (Genesis 1:28),
which are interpreted to mean that human beings can treat the non-human world
in whatever way they please. This interpretation of Genesis 1:28 and the
perception that the Bible has little else to say about our relation to the
earth have led many people to reject the Bible as a resource for developing a
sound environmental ethics.[18] The
view that pointed by Lynn White in his book "The Historical Roots of our
Ecologic Crisis” that the Bible has fostered the exploitation of nature. He
argues that this attitude has shaped the development of modern Western science
and technology, which have posed threats to our environment. He concludes that
Christianity therefore "bears a huge burden of guilt" for our
ecological crisis.[19]
Such
interpretations of the Bible and our growing environmental problems have
prompted scholars to analyze carefully the biblical view of nature. In contrast
to common assumptions, they are discovering that the Bible contains insights
that can help form the basis of a sound environmental ethics. Such insights
provide powerful grounds for environmental responsibility.
6. Principles of Christian
Environmental Ethic:
6.1.
Principle of Creation Value:
The
Principle of Creation Value first recognizes that God created the heavens and
earth and all things found there in (Genesis 1; Psalm 146:6; Acts 14:15;
Revelation 4:11). The Bible also teaches that although God allows people to
utilize elements of nature, God retains ownership of all His creation (Psalm
24:1; Psalm 89:11; Leviticus 25:23; Colossians 1:15-16). Thus, an important implication of the Principle of Creation
Value from an ethical standpoint is that God places value on elements of nature
independent of human use and human-centered values (Genesis 1:25; Psalm 104:31;
Psalm 148:9-13).[20]
6.2. Principle of Sustained Order
and Purpose
The
Principle of Sustained Order and Purpose implies that God originally created
all elements of nature to fit and function together in an orderly fashion
within interrelated systems to meet certain ongoing purposes. God's direct involvement in natural systems
did not end after the original creation period described in Genesis 1. To meet
their intended purposes, God created and sustains all of creation within
particular orders.[21] The first large-scale Creation ordering of
interest is the Biblical hierarchy between God, people and nature. A key verse
is Genesis 1:28 which states: “So God created man in his own image, in the
image of God he created him, male and female he created them. God blessed them and said to them, ‘Be
fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds
of the air and over every living creature that moves on the ground’” (Genesis
1:28).[22]
In the Old Testament of the Bible, there is
precedent for God establishing covenants or promises that incorporate nature.
God said to Noah and to his sons with him that I establish my covenant with
you: Never again will all life be cut off by the waters of a flood; never again
will there be a flood to destroy the earth’” (Genesis 9:8-11). The beautiful natural rainbow is God’s sign
and reminder of His covenant with Noah not to destroy life on earth again with
a great flood. This covenant clearly
includes plants and animals and every “living creature on earth”. The creation covenant
referred to in Romans 8 can be thought of as an extension of God’s covenant
with Noah that includes a promise to protect and sustain both people and nature.[23]
6.3. Practicing a Christian
Environmental Ethic through Stewardship:
The
three general principles of a Christian environmental ethic have practical
implications for the role of people as caretakers or managers of nature. The Bible teaches that as caretakers or
managers of nature, people are to practice good stewardship. The word “steward” and “stewardship” is used
throughout the Old and New Testaments of the Bible (Genesis 15:2; Genesis 44:1;
1 Chronicles 28:1; Matthew 20:8; 1 Corinthians 4:2; Luke 12:42; Luke
16:1-2). The word used for steward in
the Bible can also be interpreted as manager or servant. When the word for
steward (manager, servant) is used in the Bible, it refers to a person who is
put in charge of taking care of something that does not belong to him or
her. As stewards of nature, people have
been appointed by God to manage the “domestic environmental concerns” of our
planet earth home.[24]
7.
Environmental Hermeneutics
Environmental
hermeneutics is a term for a wide
range of scholarship that applies the techniques and resources of the philosophical field of hermeneutics to environmental issues. That is to
say it addresses issues of interpretation as they relate to nature and environmental issues broadly
conceived to include wilderness, ecosystems, landscapes, ecology,
the built environment (architecture), life, embodiment, and
more. Work in environmental philosophy, , environmental theology, ecotheology,
and similar disciplines may overlap the field of environmental hermeneutics.[25]
8. Eco theology
Eco-theology is a form
of constructive theology that focuses on the inter-relationships of religion
and nature, particularly in the light of environmental concerns. It is an ecological approach to theology that
links Christian faith and spirituality with ecology. By emphasizing the
Biblical passages on ecology, eco-theology challenges Christian community not
only to concentrate on their own personal salvation rather on an ecological
perspective[26].
Eco-Theology have four components in it they are as follows: firstly Stewardships were it is understood
that land belongs to God who created it and we, human beings are only trustees
or stewards responsible for the welfare of land. secondly Celebration of the
nature which goes beyond the stewardship as it implies that nature valuable in
it self Geniuses is clear about God satisfaction about his creation, Gods
covenant with Noah includes all creatures therefore creation/nature is to be
celebrated. Thirdly a sacramental view of the nature, here it is viewed that
God is present in the nature. Nature is vehicle of Gods grace through which God
also reveal. Redemption of God is therefore can be viewed as a rescue of not
only human beings but the whole creations. Finally, Holy spirit in nature that
takes about the presence of the Holy sprite in nature the sprite of God is
moving over the face of the water.
8.1.
Eco-theology’s Origin:
Eco-theology is a form of constructive theology that
focuses on the inter-relationships of religion and nature, particularly in the
light of environmental concerns. It is
an ecological approach to theology that links Christian faith and spirituality
with ecology. By emphasizing the Biblical passages on ecology, eco-theology
challenges Christian community not only to concentrate on their own personal
salvation rather on an ecological perspective[27].
8.2.
Paradigms of Eco-theology:
Lauren
Kearns categorizes Eco-theology into
three paradigms such as Christian Stewardships, Eco-Justice and Creation
Spirituality.
8.2.1.
Christian Stewardship : The
term stewardship has been widely used in the recent years to justify Christian involvement in environmental
action. Genesis 1:28 is used to justify stewardship as a model of
responsibility towards our mother earth.
The main trouble of stewardship lies when the term stewardship changes
to dominance of humans. This is known as anthropocentricism.
But stewardship teaches us our duties and responsibilities towards
protecting our earth[28].
8.2.2.
Eco-Justice: The liberal Protestants and the Catholics of
Christianity understands that there is an equal and just relation between the
humans and the creations. The source of
authority for Eco-justice is Jesus and Social Gospel tradition and eco-justice
confirms that the stress of ecological degradation lies on the marginalized
community because they are the ones, mostly affected. So it is better to ask the questions to the
sufferers of climate change, rising waters, agricultural crisis, global warming
etc[29].
8.2.3.
Creation Spirituality: Creation
Spirituality focuses on the wonder of the universe, and the story of evolution
that reveals the fact that humans are a small part of the Universe story. Again the protestants and the Catholics are the
proponents of this paradigm. This paradigm emphasizes that the World is more
sacred than the knowledge of most religious traditions. Many Christians find it
very offensive because they feel it compromises on their basic faith.
8.3.
Eco -Mission Theology: In today’s world, ecology is one of the dominating
concern of the whole world and also of Christian theology[30].
Thus Ecclesiastical eco-mission is an important shift in many eco-movement in
India. This makes the Church situate itself in the earth and continue the
justice and ecological movement of Jesus Christ. Many churches undertakes lots
of measures to protect the
ecological wealth of the earth.
8.4. Christian
understanding of Eco-theology
Christian
believes in “God, the Father Almighty, Creator of heaven and earth.” Human
being believes in the beginning God created heaven and earth, they believe
biblical dictum, the earth is the Lord’s and the fullness there of.” This being
so, the Christian belief in God must include belief in the integrity of the earth,
God’s creation. On the other hand, the evidence based on the practice of our
contemporary science tells us of the decline of sustainability of life on the
earth, including the conditions necessary for the sustenance of our own
species, Homo sapiens.[31]
M. J. Joseph opines that there should be basic sensitivity towards ecology
whereby we recognize interdependence in God’s order of creation. Human being is
stewards as God’s co-worker accountable to creator. Thus, violence against
nature is violence against humanity.[32]
9. Role of the Church
The main reason for humans to destroy the mother earth is
that the wrong understanding of the Scripture, because the scripture says that
1)Humans can have dominion over nature and 2) we are created in the image of God which
means all other creations does not resemble God. Other creations also have Soul
and thus they are not inferior to us.[33]
Some
scholars argue that the Tsunami, Earth quake, Climate change, floods, droughts
are God’s anger because humankind has forgotten to protect the Nature. In the
Book of Revelation we see many Apocalyptic texts of God’s wrath and judgment.
There are lots of verses in this book which clearly says that God’s wrath will
definitely come on the people who would destroy the nature. There are many
plagues, diseases that are prevailing in our community at present. These are
due to God’s anger and his cure upon the people of the earth because we failed
to protect his nature. God has determined to destroy the earth and thus he
sends plagues. The Bible clearly explains about the intimate relationship
between God and Natural world (Is6:3). This is the Global Vision that should
guide us in our public witness. Thus this should be our commitment that we as a
church, as a faith community to protect the nature that belongs to God
almighty.
10. Remedies
10.1) Enlightening Eco-Awareness among
Congregations.
The Protestants believe in a
Trinitarian God of Father, Son and the Holy Spirit. Likewise The church can
educate its congregations that there is a Trinitarian relation between God,
humans and the rest of God’s creations. The God who dwells in the creation
gives an essential value to God’s creations rather than the Practical value and
the church is called to respect such honour of creation.
10.2) Publishing Booklets on Biblical
Basis for Ethical and Practical Initiatives
Publishing booklets plays a crucial
role because it reaches everyone at a time, This booklet may be provided free
of cost. E-Bulletin can also be published on the internet. This booklet may
help the members to get educated about ecological concerns.
10.3), Empowering Congregations to do
Eco-Mission
The
Church should seek to create awareness among all people about environment and
ecological concern and thereby it’s the duty of the members to care for God’s
creations. This motivates the people to think in that perspective and act
according to that.
10.4) Opening a department for Ecology,
Different departments like
Communications, women’s, Youth desk etc. play an active role in church. So a
department to meet the needs of the environment should also be started. For
example in Arcot Lutheran church, in Thiruvannamali, Quo vadis is a
successful interfaith dialogue. Likewise ecology department can also attempt.
10.5) Encouraging Eco-Liturgical
Worships.
New
kinds of worships can be conducted on World Environment Day (June 5) and
special liturgy can be formulated and followed.
10.6) Enhancing Eco-friendly life styles
a) Plant trees in public land that are idle.
b) Use of lights that do not bring
harm to the nature.
c) Green Cooking
d)
Green Church / Home.
10.7). Living a life of Re-cycling.
The two gospel words, Saving and Restoring have very practical implications for our use of the
Earth’s resources. Buying appliances that consumes low energy. Turn off lights,
fans, avoid plastic bags, plastic items that cannot be recycled.
10.8) Rain water harvesting.
Rain water harvesting though it was
made compulsory in the state of Tamilnadu many houses, institutions have not
made proper steps to store rain water. Thus the church can make proper channels
to create awareness among the public about rain water harvesting.
11. Conclusion:
Eco-theology, therefore, is a viable
theology for reconciling, being rooted in the scripture and revelation and its
concern for the created order. Eco theology posited a shared single
vision rooted in early modern theologies of nature, which advocates: the idea
of divine immanence in the whole cosmos; a relational, ecological rather than a
hierarchical understanding of God, humans, and the created world; a radically
reinterpreted view of human dominion over nature in terms of partnership with
nature; a commitment to justice for all creatures, not just humans,
highlighting the needs of the impoverished masses and endangered species around
the globe.
It is our duty
to re-problematize the problem from the perspectives of the victims of
Environment, and environment itself. This discernment leads us to
introspection. Such introspection will expose greater exposure to our
theologies and biblical interpretations that continue to perpetuate ecological
destructions. Thus let us develop Theology, Biblical Insights of the Nature by
protecting it and discover its miracles and wonders.
12. Bibliography
Habel,
Norman C, Ed., Readings from the Perspective of the Earth. Ohio: The
Pilgrim Press, 2000.
Hessel,
Dieter, ed., Theology for Earth Community: A Field Guide. NY: Orbis
Books, 1996.
Jospeh, M. J. The Eco-vision of the Earth Community:
Biblical and Theological Perspective. Bangalore: BTESSC/SATHRI, 2008.
Ralte, Rodinmawia. The
Interface of Science and Religion: An Introductory Study, New Delhi: Christian World Imprints, 2017.
Sarkar,
R.L. The Bible, Ecology and Environment
. Delhi: ISPCK, 2000.
Thomas Samuel,
Mathew Koshy, Ed., Green Gospel. Thiruvalla: CSS, 2010.
Vanlalaua,
H. Doing
Mission in India Today. Serampore: Department of Research / SATHRI, Faculty of Theology, Serampore College
(University), 2012.
Wielenga,
Bas. Towards an Eco-Just Society . Bangalore:
Centre for Social Action, 1999.
Zachariah,
George. Gospel in a Groaning world: Climate Injustice and Public Witness.
Tiruvalla: CSS & NCCI, 2012.
[18]
Norman C. Habel, ed., Readings from the Perspective of the Earth (Cleveland,
Ohio: The Pilgrim Press, 2000), 24
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