Hermeneutical Mediation

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). The word hermeneutics 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.

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.

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.

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 roundwood 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.

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.

Need for Hermeneutical Mediation in 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, recognise that we have been involved in the ecological crisis, we also need to recognise 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’.[2] 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.

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.[3] 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.

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.

Principles of Christian Environmental Ethic:

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).

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.[4]   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).

 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.

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.

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.

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[5]. According to Lauren Kearns, Eco-theology categorizes into three paradigms such as Christian Stewardships, Eco-Justice and Creation Spirituality.

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.

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.[6]

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. 

Remedies

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.

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.

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.

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.

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.

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.

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.

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.   

Conclusion:

It is our duty to re-problematize the problem from the perspectives of the victims of Environment. 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.

Bibliography

Sarkar, R.L. The Bible, Ecology and Environment . Delhi: ISPCK, 2000.

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.

Thomas Samuel, Mathew Koshy,ed., Green Gospel. Thiruvalla: CSS, 2010.

Norman C. Habel (ed.), Readings from the Perspective of the Earth. Ohio: The Pilgrim Press, 2000.

Dieter Hessel (ed.), Theology for Earth Community: A Field Guide. NY: Orbis Books, 1996.

Zachariah, George. Gospel in a Groaning world: Climate Injustice and Public Witness. Tiruvilla.

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[1] R.L Sarkar, The Bible, Ecology and Eviornment, (Delhi: ISPCK, 2010), 22.

[2] Dieter Hessel (ed.), Theology for Earth Community: A Field Guide (Maryknoll, NY: Orbis Books, 1996), 19

[3] Norman C. Habel (ed.), Readings from the Perspective of the Earth (Cleveland, Ohio: The Pilgrim Press, 2000), 24

[4] Thomas Samuel, Mathew Koshy,ed., Green Gospel (Thiruvalla:CSS,2010),11.

[5] H. Vanlalaua, ed., Doing Mission in India Today, (Serampore: Department of Research / SATHRI, Faculty of Theology, Serampore College (University), 2012), 40.

[6] Wielenga, Bas. Towards an Eco-Just Society, (Bangalore: Centre for Social Action, 1999), 82.