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Serampore College
Faculty of Theology

Topic : Eco-Theology
Subject : Person and Work of Jesus, the Christ
Group No :6
Members : Cecelya, Jabirth, Rangla, Lalrinhlua, Tony, Jesulin
Submitted on : 26.02.2019

Introduction

Contemporary concern for the environment, broadly understood as a turn to ecology,

takes its bearings from secular concerns about the environment that have developed and
intensified over the last few decades. The rise of religious environmentalism in particular adds its
own voice to the debate, for it seeks to trace the condition of environmental decay as rooted in
spiritual issues, along with its potential solution to environmental understanding, by a retrieval of
religious symbols and traditions. Ecological theology may be regarded as a next wave of
contextual theology. It joins liberation theology, black theology, feminist theology, womanist
theology and various indigenous theologies in the quest for a theology which can respond to the
challenges of our time. While all theologies reflect the contexts within which they are situated,
contextual theologies are, for better, attempts to articulate and address their social contexts self-
consciously an explicitly. Here in this paper we were discussed meaning, importance, impact,
and Christology and Eco theology.

What is Eco-Theology?

The term Eco theology came into prominence in the late twentieth century, mainly in
Christian circles, in association with the emergent scientific field of ecology. Eco theology
describes theological discourse that highlights the whole "household" of God's creation,
especially the world of nature, as an interrelated system (eco is from the Greek word for
household, oikos). Eco theology arose in response to the widespread acknowledgment that an
environmental crisis of immense proportions was threatening the future of human life on the
earth. Eco theology also arose in response to what has been called "the ecological complaint"
against Christianity.1

It is a form of study and thinking that combines the disciplines of ecologyand theology. Eco-
theology examines creation through the lenses of Scripture and Christian tradition, exploring

1
H. Paul Pantmire, “Ecotheology” in Encyclopedia.com (2016). Accessed on 20.02.19, 2:30 pm.
https://www.encyclopedia.com/education/encyclopedias-almanacs-transcripts-and-maps/ecotheology.
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questions like: “What does God say about the care of creation?” and “How does our theology
influence our understanding of ecology?”2

Ecological theology is an attempt to retrieve the ecological wisdom in Christianity as

aresponse to environmental threats and injustices. At the same time, it is an attempt
toreinvestigate, rediscover and renew the Christian tradition in the light of the challengesposed
by the environmental crisis. Just as feminist theology engages in a twofoldcritique, that is, a
Christian critique of sexist or patriarchal culture and a feminist critique of Christianity, 3 so
ecological theologies offer a Christian critique of the culturalhabits underlying ecological
destruction and an ecological critique of Christianity. Inother words, ecological theology is not
only concerned with how Christianity canrespond to environmental concerns; it also offers
Christianity an opportunity for renewal and reformation. Ecological theology should not be
reduced to environmental ethics as a sub-discipline ofChristian ethics. Environmental ethics will
tend to remain the specialized field ofinterest of a small group of scholars and activists. An
ecological ethos touches onvirtually all aspects of life and has implications for all ethical sub-
disciplines (e.g. social,political, economic, business, medical, sexual, or personal ethics).
Moreover, ecologicaltheology is not only concerned with ethics but also with Christian doctrine.
It is notnarrowly focused on a reinterpretation of creation theology, but calls for a review of
allaspects of the Christian faith the trinity, God as Father, creation, humanity, sin,providence,
Jesus Christ, the Holy Spirit, salvation, the church, the sacraments andChristian hope.
Contributions to an ecological theology cover a wide range of otherthemes and sub-disciplines
too. Almost every aspect of Christian theology has comeunder the spotlight: Biblical Studies,
Biblical hermeneutics, the history of Christianity inits many traditions and forms of expression,
Christian virtues and values, preaching,ministry, pastoral care, Christian education, Christian
mission, and a theology ofreligions. There is also no need to add environmental concerns to the
already overcrowdedsocial agenda of local churches and ecumenical bodies. Instead, the entire
life and praxis of the church should include an ecological dimension and vision.4

Background of Eco-Theology

In 1967, Lynn White’s seminal; “The Historical Roots of the Ecological Crisis” appeared
in the journal science and created uproar among the Christian circles. The article had implicated
the Christian religion as a major contributor to the contemporary environmental crisis. White
maintained that because modern science and technology is product of western culture and
because western culture has its roots in Christian attitudes and principles and because
Christianity is arrogant towards nature and views nature as having no reason for existence except

2
“What is Ecotheology?” in George Fox UniversityPortland Seminary. Accessed on 20.02.19, 2:30 pm.
https://www.georgefox.edu/seminary/ecotheology.html.
3
Anne Carr, In the embrace of God: Feministapproaches to theological anthropology(Maryknoll: Orbis
Books, 1995) 7.
4
Conradie, “Towards an Agenda for Ecological Theology: An Intercontinental Dialogue” Eco-theology, 10
(2005), 281.
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to serve mankind, Christianity bears a huge burden of guilt for our current ecological crisis. 5
Besides Lynn White, there are also some scholars and critics who maintain that the Christian
faith helped set the stage for the global environmental crisis by instructing generation of
believers that God transcends nature. For these people, the Bible’s emphasise on a transcendent,
personal, monotheistic deity has diminished our respect for nature. Commenting on White’s
thesis, Audrey Chapman writes, “According to White, the Christian worldview and the Biblical
mandate to dominate nature provided the context for an instrumental rather than a respectful
approach to nature and an impetus to the development of an environmentally destructive science
and technology.” In 1973, theologian Jack Rogers published an article in which he surveyed the
published studies of approximately twelve theologians which had appeared since White’s article.
They reflect the search for “an appropriate theological model” which adequately assesses the
Biblical data regarding any relationship of God, human and nature.6

Eco-theology in India

Destruction of resources and the climate change give warning about the impending
catastrophe we are going to face now. The Indian context is one of religious and cultural
pluralism and massive poverty. Despite the reverence for the earth ingrained by its major
religions, it has suffered enormous ecological devastation. In the encyclical Laudato Si,’ Pope
Francis may very well be addressing India directly. He highlighted its relevance and stresses the
necessity of entering into dialogue with the major religions and the poor. In this way, in
solidarity with all people, we can strive to recover our God-given place as creatures that share a
bond of kinship with all created realities, heal the wounds inflicted on creation and render justice
to the victims of ecological degradation. The Divine, the cosmos and human society are caught
up in an integral relationship. The Indian religious psyche has an innate perception of the
universal symbiosis which binds all beings together in one evolutionary life process. Human
beings emerge from this process with a spiritual consciousness of universal harmony and a sense
of responsibility towards the well-being of all dharma. Protection of the environment then, is an
ethical imperative that develops out of a mystical perception of the earth as a home in which we
experience the life-giving power of the Mother Divine. Ecosophy demands that we protect
mother earth so that she in turn can nourish us (Gita 3.11). The spirituality that grows out of this
integral perception complements traditional Christian spirituality and raises pertinent questions
about the ethics of today’s dominant global economy. This holistic vision gives Christian
theology a perspective of the unfolding of the Spirit Logos in and through the cosmic and human
reality. 7

From the Perspective of the Poor:

5
Sarojini Henry, We’re one Earth Community (Delhi: ISPCK, 2013), 176-177.
6
“Ecotheology” in Environment and Ecology. Accessed on 19-02-19, 4:30 pm. environment-
ecology.com/religion-and-ecology/321-ecotheology.html.
7
Joseph Mattam and Jacob Kavunkal, Ecological Concerns: An Indian Christian Response (Bangalore:
N.B.C.L.C, 1998) 139.
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One of the elements that has found resonance among Indian theologians is the fact that
Laudato Si looks at the environment from the perspective of the poor. This is the hallmark of the
theology developing in India, a theology from below, inspired by liberation theology, born out of
the experience of the poor, and a theology in solidarity with the victims of history. What is
crucial is a critical understanding of the historical context of this theology. This is why a proper
socio cultural analysis is also required.8

Indian Christians Response:

The nature of an Indian Christian response to ecological concerns begins with an

awareness that we are grappling with a Mystery that envelops us, for in Him all the fullness of
creation dwells. Theology is a reflection on the divine human encounter that is continually taking
place in history and in the midst of the world and especially in the struggles of the poor. It is
always contextual. That is why it requires a proper socio cultural analysis that enables us to
discern the movement of the Spirit and the action to which we are being summoned. It also
enables us to ensure that we perceive reality through a proper lens and, in keeping with the
prophetic tradition that implies a view from the underside of history, from the perspective of the
victims. It is not a task undertaken in isolation but in dialogue.9

Christology and Eco theology

What does the Christ story have to say about the wellbeing of the earth community and
the role of humankind as stewards of the earth? How do community and the redemptive mission
of Jesus the Christ involve the whole universe?

In his life, Jesus like us and every living creature, moved and breathed the oxygen of a
universe throbbing with life. The earth forms a living system in which human are in integral part
of this web of life. Living things, such as humans, would rapidly die of asphyxiation if the
oceans, grasses, trees and plants were not pumping out the oxygen that enables us to breathe and
live. In the big picture of the evolution of creation, humans are latecomers. We cannot do
without creation.10 For much of the story of Christianity, the Christ story has been told without
reference to the context of creation. To tell the Christ story apart from the story of the universe
exposes Christianity to the danger of isolating humanity from its Creator. In the Christ story, the
material of the earth and all matter merge with the revealing Divine Spirit of God. During the last
few hundred years, humanity has acquired the science and technology to uncover some of the
secrets of the universe and trace the unfolding evolution of the universe back to its origins almost
14 billion years ago. The time is opportune for Christians to now repeat the Christ story within

8
MadhavGadgil and RamachandraGuha, Ecology and Equity: The Use and Abuse of Nature in
Contemporary India (Gurgaon, India: Penguin, 1995) 3–4.
9
Denis Caroll, Towards a Story of the Earth: Essays in the Theology of Creation (Dublin: Dominican,
1987) 172.
10
Kevin Treston, A Modern Credo: Telling the Christ Story within the context of Creation (U.S.A: John
Garratt Publishing, 2010) 102-105.
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the framework of creation. Paul in Colossians reminds us of the centrality of Christ in creation:
‘He is..the first born of all creation… all things have been created through him’ (1:5-16). The
first statement of belief in the Nicene Creed is ‘We believe in God, the Father Almighty, creator
of heaven and earth’. God’s revelation in Jesus the Christ happened two thousand years ago. So,
belief in God as Creator preceded belief in Jesus as Christ.11

A. Pauline perspective of Eco- Theology/Christology

Paul sets Christology in an impressive way in the framework of ecology.The three major
doctrines of Paul--creation, redemption, and consummation-are described in association with his
ecological interest.

Peter's speech in Jerusalem (Acts 2:14ff; 3:12ff.) as well as in Cornelius' house (Acts
10:34ff.) and Stephen's speech (Acts 7:1ff.) do not have the ecological tone of Paul's speeches in
Lystra and Athens. Though the reason can easily be attributed to the pagan audience of Paul, we
can hardly deny that nature had taught him to think in ecological terms during his voyages on
land and sea and to use them in his speeches. His missionary journeys must have taught him to
realize the bond that exists between nature and humankind as both orders belong to one family.

Paul's ecological awareness comes into focus in his conspicuous statement that it is God
who gives rains and fruitful seasons (Acts 14: 17) and allotted periods (Acts 17:26) to satisfy his
people with food and happiness. By using the term 'from heaven', Paul emphasizes that the rain
that brings fertility and a healthy environment is sent by God.We may draw at least four
observations:

i. There is a clear interdependence between humankind and the natural world, because
the origin of both is the same, i.e., God.
ii. The whole eco-system is meant for the total welfare of all humans~ making it
impossible to separate spiritual need from the physical.
iii. The very purpose of God in providing times and seasons for Paul is to enable
humans to perceive the ‘existence, power and goodness of the Creator’12and to relate with
him (Acts 17:27).

11
Ibid, 106-110.
12
I. H. Manhall. The Acts of the Apostles: An introduction and commentary (Leicester/ Grand Rapids.
Reprint, 1984). 239.
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iv. As Paul regards humans as having got their breath from God along with everything
else, they have a distinctive role in the creative work of God to use natural resources for
the common good. Destroying creation means rebellion against the Maker.

B. Christ and His redemption

Christology embraces ecology not only because everything was created in and through
Christ, but also because everything was redeemed inand through him. When Adam disobeyed
God's command, sin becamea domineering force on humanity (cf. Rom. 5:12) and the filial
relationshipthat had been existing between humanity and the naturalworld was stained.The curse
was so pronounced on creation thatfrustration, corruption, pain, enmity, and, above all,
destruction cameupon humankind and the natural world (Gn. 3:14-19). It is only afterthe fall that
humans misunderstood God's intention for them to fillthe earth and subdue it, as a license to
exploit nature for their owncomfort and benefit.13

Conclusion

Christology within the framework of ecology in such way that the Christ was first former
who carry the thought of nature. Here Christ should be prior before every creation. Christ as the
sphere, instrument and Goal of creation. Paul used three major doctrines creation, redemption,
and consumption clearly reflect his ecological interest, for the benefit of the works of Christ-
creation, atonement, resurrection, redemption, and reconciliation goes beyond humanity to
embrace the whole created order.

However, as we already go through many aspects relation with it, we understand that in
st
this 21 century we only focus such matter (ecological justice) in “on paper” form reality is acting
and obeying issues in practical life are vacant. The development we like than nature like injustice
for other than justice. We are abolishing the thing (nature) which mute and not able to speak to
protect itself. Though it is in any perspective we take mission or Christology or Bible we only
know how to care our self, our family and should only want fulfilling our need in any cost.

J. G. F. Coilison, 'Biblical Perspectives on Stewardship of Earth's Resources', (Big

13

BangTheoIForum18,1986 ) 15. See on this subject the useful study of John Stott, IssuesFacing Christians, 11-15.