Eco Theology

 

Eco Theology

Introduction

Eco-theology is not only a topic of the last decades, but is as old as theology itself throughout history. The Old Church: creation theology as always part of faith and doctrine, even though not with a direct link to environmental destruction, but with reference to God the creator and sustainer of the creation. In Reformation it is impressive that all reformers – even though concentrated on salvation of human individuals – always that nonhuman beings will be part of eternal life in heaven. No salvation of humans without salvation of the whole creation was their faith.

In the 18th and 19th Century: Pietism emphasised individual salvation. There was a disconnection to technology and responsibility of churches for science and technology. This is one reason why churches did not interact with new technological developments by setting ethical and religious benchmarks.

In the 20th century: Eco-theology was rediscovered step by step, as early as 1925 by the Religious Socialist Leonhard Ragaz in Zurich, then by Karl Barth in Basel. From 1970s, a broad literature on eco-theology, eco-ethics and eco-praxis emerged.

The relationship between religion and the current ecological crisis is expressed by Christian and ecumenical eco theologians in terms of the theology of the earliest Protestant theologians-specifically Martin Luther and John Calvin-whose theology preceded the anthropocentricization of the religion/nature relationship of later theologians and whose theology stressed farming and gardening, which is nurturing, rather than dominion as in domination, which is exploitative, not nurturing, and whose theology of nature stressed immanence (i.e., monotheistic presence of the divine in, undergirding and manifest in nature) rather than transcendence (i.e., the divine not manifest in nature but confined to existing beyond nature). Thus, according to ecotheology, the relationship between religion and the current ecological crisis is one of nurturing, participation, justice, and relational partnerships for the "whole creation 'groaning in travail' [Rom. 8:22]". [1]

Ecotheology is a term that emerged in the late twentieth century as a response to the theological problem presented by Christian anthropocentricism and the deterioration of ecological environments along with the escalation of ecologically triggered population devastation through droughts, famines and changing climate conditions. The Encyclopedia of Science and Religion  explains it this way:

Ecotheology arose in response to the widespread acknowledgment that an environmental crisis of immense proportions was threatening the future of human life on the earth. Ecotheology also arose in response to what has been called "the ecological complaint" against Christianity.

Eco-theologians attack this "dominion" or "stewardship" doctrine, which is anthropocentric, on the basis that ecological realities, previously invisible because the ecological stress was not of the present magnitude, prove this doctrine to be irrelevant and spiritually dangerous. An arguable tenet of the criticism is that Christianity is unavoidably anthropocentric thus is itself irrelevant to the modern world and is itself spiritually dangerous.[2]

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.[3] 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.[4]

Ecology is an integrated science, it laws are compatible with the integrity of the creation in which we Christian believe; it addresses the inseparable interrelationship and interaction of the living (a biotic) environment. As the Bible speaks of a system in balance, ecology speaks of built in limiting the factors, which maintain a homeostatic or balanced system. This system is an ongoing process-taking place through a complex system of interrelationship both between organism and between their physical environments. This is the centre of balance or homeostatic. Available evidence indicates that this centre is damage, degraded and identity is captured. One homo, sapiens, represents the cause. This clearly shows that by our action we daily demonstrate that we do not believe the ecology laws and are not faithful to the integrity of God’s creation.[5] If creation is the gift of God, to give pleasure and to glorify Him, human have no right to think of creation as his own or having ownership of it. Rather human are stewards of it  where by they take care of it well.[6] 

Eco-feminism 
Feminists contribute significantly to radical ecology, which is provocative and meaningful from ecological points of view. They have given a new definition to a just relationship with nature, preference is indicated in favor of a more organic and holistic approach. According to them man’s domination of nature leads to his domination of women. Males tend to conquer, master and dominate women as they do nature. Eco-feminists assert that sexism, racism, class exploitation; and ecological destructions are the disturbing factors of the patriarchal society A feminist analysis of environmental problems thus needs to be rooted in the analysis of the social, culture, and political institutions that are responsible for environmental distress. Eco-feminist's practice is anti-hierarchal. Life on earth is not a hierarchy, it is an interrelated. Ecofeminists are closer to nature. They are more in touch with natural cycles-the menstruating process follows the lunar movement and like earth, they give birth to new life. Eco-feminists believe in empowering the oppressed. This implies the development of power from within. They have a radical aim but advocate non-violence change. Eco-feminism is a perspective within environmentalism.[7] The cosmos is God’s ‘womb’, as it were. The intimate relationship between God and the cosmos explodes with seminal energy that generates and regenerates life. God, as it were, energizes the cosmos and the cosmos in return dances with the creator.[8]

Ecological Significance of Creation 

By creation, in theological perspective on reality among others and scientific perspectives, a hyporhesis the truth and quality of which must be proven by the ecological success in competition with other perspectives is seen. To say that the world is created by God means that, on the one hand, creation is not self-emergent and that, on the other hand, life is a mystery which cannot be submitted to human explanations, creation begins in Genesis 1. Revelation of God’s life: with creation, the View of cosmic reality is limited and Focused. We understand creation as special space where the conditions of life are given (biosphere). Creation as God’s glory: doxological transcendence; As the utterance of God’s inner life in a limited way (finiteness), creation is destined to be God’s glory (Ps.104). Creation history of Natural Human History: nature itself is history and human history contributes to the process of nature, because it changes the natural condition.[9] 

 

 

Ecological Liberation 

Jesus asked people to learn from the birds the lilies of the field. Values that are essential for the survival of life are those of caring, not domination and manipulation, domination and exploitation can only lead to the silencing of nature and to the ecological death of both nature and humans. The new perspective affirms human interrelatedness to one another and nature. The scale of values that is essential for sustaining the interrelatedness and wholeness of creation is different from the dominant value system of modern society. It is conservation, not consumerism, need not great, enabling power, not dominating power, integrity of creation, not exploiting nature.[10] This approach also shaped by many experiences and new understanding of the theology or God and new approach to interpretation of scripture. In the Bible, the plans of human history and nature are never set in opposition, but help together in the biblical witness of faith. Liberation according to Exodus is the struggle to possess the land. Faith in Yahweh, the Liberator, is also an affirmation that God is sovereign over the earth.  We are tied to stake of privilege, wealth and power. Concerning the ecological crisis, we must give up sinful greed, which has caused Northern modern societies to use so much of world’s resource and pollute the environment. On the other side, we must recognize and challenge the sinful socio-economic and political system that oppressed the Earth, its environmental system and its people.

“By the eco-theologians, since liberation approach has it starting point with our own life experience. We cannot escape from the ecological perspective, ecology is the close to us, in real life we found that ecological degradation and economic deprivation are closely interlinked and spiritual and moral pollution erupts becoming fatal and dehumanizing.” The challenge of ecology is a challenge to the human spirits. Unless the human society rediscovers and sustains the support system of life as created by God, or as found in unpolluted nature, plant animal including human life will find itself towards extinction.[11] All beings in nature are citizens, have rights, and deserve respect and reverence, human beings must feel that they are sons and daughters of the rainbow. All Created beings must look for new relationships of kindness, compassion, cosmic, solidarity, and deep reverence for the mystery that each one bears and reveals. Only then will there be integral liberation of the human being and of Earth, and rather than the cry of the poor and the cry of the Earth there will be common celebration of the redeemed and the freed, human beings in our own house, on our good, great and bountiful Mother Earth.[12] The Church concern should cover the whole cosmos. God is present in every created reality and he takes care of all creatures. R. J. Raja opines that “The fact that God not only creates, protects and perfects all the creatures but also indwells, accompanies, participates and delights in them is for a relationship of mutuality between creatures and us humanism.[13]

Theology of Nature 

According to Ian Barbour, in a theology of nature the main sources of theology lie outside science, but scientific theories may affect the reformulation of certain doctrines, particularly the doctrines of creation and human nature.[14] A theology of nature starts from a religious tradition based on religious experience and historical revelation. But it holds that some traditional doctrines need to be reformulated in the light of current science. Here science and religion are considered to be relatively independent sources of ideas, but with some areas of overlap in their concerns. In particular, the doctrines of creation, providence, and human nature are afiected by the findings of science. If religious beliefs are to be in harmony with scientific knowledge, some adjustments or modifications are called for. Our understanding of the general characreristics of nature will affect our models of God’s relation to nature. Nature is today understood to be a dynamic evolutionary process with a long hisrory of emergent novelty, characterized throughout by chance and law, The natural order is ecological, interdependent, and multileveled. These characteristics will modify our representation of the relation of both God and humanity to nonhuman nature. This will, in turn affect our attitudes toward nature and will have practical implications for environmental ethics. The problem of evil will also be viewed differently in an evolutionary rather than a static world. So, to reconcile the rift between science and religion, theology of nature played an important role.[15] 

Arthur Peacocke, a biochemist and theologian, suggests reformulation of traditional beliefs in response to current science. He gives chance a positive role in the whole process of creation and in the life of creatures. According to him, God creates through the whole process of law and chance, not by intervening in gaps in the process. God creates ‘in and through’ the processes of the natural world that science unveils. He speaks of chance as God’s radar sweeping through the range of possibilities and evoking the diverse potentialities of natural system.[16] So, for Peacocke, science has disclosed the relationship between God and natural world. Science, therefore, is an important and integral part of theology.[17] 

Concern for the preservation of our environment is one of the main themes in theology of nature. It is a critique of classical Christian theology which overstressed the transcendental aspect of God and its emphasis on the difference between human and non-human. Theology of nature has several components Firstly, Stewardship of nature where it is understood that the land belongs to God who created it and we, human beings, are only trustees or stewards responsible for the welfare of the land. Secondly, Celebration of nature which goes beyond stewardship as it implies that mum is valuable in itself. Genesis clearly reveals the goodness of creation and God’s satisfaction in it, the covenant between Noah and includes all creatures, psalms often refer to the value of nature, job is overwhelmed by the majesty of natural phenomena. so, creation is to be celebrated. Thirdly, A Sacramental View of Nature where it is believed that God is present in nature. Nature is seen as the vehicle of God’s grace, and it is in and through nature that God reveals Himself: Redemption of God is not seen as to rescue human beings but as the salvation of the whole creation. Fourthly, the Holy Spirit in Nature that talks about the presence of the Holy Spirit in nature the Spirit of God was moving over the face of the water.[18]
Conclusion

Eco-theology, therefore, is a viable theology for reconciling science and religion due to its being rooted in the scripture and revelation and its concern for the created order. Moreover, it is not agitated against science but willing to modify some of the traditional doctrines in the light of new scientific discovery. Most importantly, science is considered as an important and integral part in Eco theology.[19] 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.

 

 

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[1] Karyth Cara, https://www.enotes.com/homework-help/what-relationship-between-religion-current-466279 , Jan 18 2018.

[2] Dietrich Werner, Eco-theology, climate justice and food security, Jan 18 2018.

[3] R. L. Sarkar, The Bible, Ecology and Environment (Kashmere Gate: ISPCK, 2000), 59.

[4] M. J. Jospeh, The Eco-vision of the Earth Community: Biblical and Theological Perspective (Bangalore: BTESSC/SATHRI, 2008), xiii.

[5] R. L. Sarkar, The Bible …, xvi.

[6] M. J. Joseph, The Eco-vision…, 38.

[7] R. L. Sarkar, The Bible …, 69.

[8] Desmond De Sousa, “Towards a Christian Perspective on Environment and Ecology”, Vidyajyothi, 58(1994), 589.

[9] R. L. Sarkar, The Bible …, 9.

[10] K. C. Abraham, Liberative Solidarity: Contemporary perspective on Mission (Thiruvalla: Christave Sahtya Samithi, 2001), 118.

[11] K. Rajaratnam, “Ecology and Christian Theology Response,” in Ecology: A Theological Response, 155.

[12] L. Boff, Cry of the Earth, Cry of the poor (Maryknoll: Orbis Books, 1997), 114.

[13] R. J. Raja, “Eco-Challenges from the Bible,” Word and Worship, Vol 30 (March-1997), 321.

[14] Ian. G. Barbour, Religion and Science: Historical and Contemporary Issues, (New York: Harper Collins Publisher, 1997), 98.

[15] Ian. G. Barbour, Religion and Science…, 100-101.

[16] Ibid., 101.

[17] Amit Thomas, Basics of Christian Theology Traditional and Contemporary, New Delhi: Christian World Imprints, 146-148.

[18] Ibid., 102-103.

[19] Rodinmawia Ralte, The Interface of Science and Religion: An Introductory Study,  New Delhi: Christian World Imprints, 2017, 203-204.