Environmetal Ethics: Toward Sustainbility (original) (raw)
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Reorienting Ecological Paradigm for Harmonization of Humans and Nature: A Christian Perspective
Al-Albab
The ecological crisis that is very alarming at the moment is caused by, among others, the “poor” ethics in the relationship between humans and the universe. Humans tend to see themselves as high and mighty, also the most decisive (superior). Conversely, nature is perceived as less important, of lower class, not human (inferior). Inequality in the relationship between humans and nature has further wosened the “ethical poverty” and the relationship is increasingly immoral. Thus, ethical poverty forms paradigm disorientation, dysfunction of action and disintegration of relations. Therefore, this article aims to reorient the paradigm, and to encourage the creation of harmonious relations based on a paradigm shift in favor of life. Everything begins with a search for social ethics that observes the events of the ecological crisis, investigates in-depth and hears various calls for a paradigm shift, identifies ethical-ecological principles and seeks a hermeneutical-biblical ethics as a rel...
Eco-Theology and the Future of Earth
2015
The concept of eco-theology is a form of constructive theology formula that examines the interrelation between religion and nature, especially in dealing with the problems of the environment. Environmental problems caused by human hands, such as : landslides, floods, drought, pollution and etc are evidence that our environment is really in critical condition. Therefore, as human who directly interacts with environment has moral responsibility to preserve and maintain environmental quality. Human is center and the base of the entire environmental damage. And it happened because the patterns of human behavior itself is not sensitive to the environment, therefore, to solve environmental problems not only make regulation and sanctions but also develop the mental character leads to morality as the foundation to look at nature as an integral part of the human. Religion is the answer to open its followers’ awareness to the importance of protecting the environment, through the mechanism of ...
Studia Ecologiae et Bioethicae, 2020
Research on the ecological crisis has revealed its global and total character, which implies that any attempts at overcoming it must take into account a wide variety of perspectives. It is not surprising, therefore, that for several decades the study of the ecological crisis has been undertaken by philosophers and religologists who seek inspirations for ways to shape an environmentally friendly lifestyle in various religious traditions. Notwithstanding the prevailing stereotypes as regards Christianity and its allegedly anti-ecological attitudes, there are many indications that this rich religious tradition has a lot to offer in the battle against the environmental crisis. The aim of this study is to present four Christian models of human relations with nature, which confirm the great ecological potential of Christianity. These include: 1) Celtic animate model; 2) Benedictine custodial model; 3) Nuptial model of Hildegard of Bingen; and 4) St. Francis' fraternal model.
Asian Horizons, 2021
Grave ecological damages threatening our planet and human lives are side effects of ambivalent technological progress and an overuse of resources by a consumer culture of a growing world population of 8 billion. They also must be attributed, however, to a one-sided worldview of mastery and greed requiring ethical as well as spiritual responses. The article starts with an analysis of the biblical creation narratives arguing that they are hardly responsible for present day ecological catastrophes stemming from a different time and cultural context. It rather is the predominance of a scientific mindset with its subject-object dichotomy that regards nature as useable matter only, without worth of its own. This ideology needs to be corrected. Romantic holism and evolutionism further reduce the human sense of responsibility required to mitigate damages already done. Ecological laws and regulations are of importance, but need to be founded in a new worldview. For this "cultural revolution" (Laudato si' 142) Christian ethics should rediscover basic virtues as a sense of humility visa -vis the given reality as of measure and most of all gratitude for creation and its beauty of which humans are but a part.
Ecological Conversion and Eco Spirituality: New Insights for Mission of the Church in Today’s World
Nurt SVD , 2019
Theologians are looking at the ecological crisis from a gospel perspective. The Asian bishops are aware of the ethical implications of the ecological crisis. They claim that the task of stewardship for creation is an obligation for any human being, it places us all squarely in creation’s ecology today in the face of climate change and climate justice. We should also learn more from indigenous people, regarding their understanding of the natural world. Christian communities and their leaders and theologians have to enter into dialogue with all religions and especially into dialogue with all Cosmic or Primal religions as they are part of the cultural and spiritual heritage of all indigenous peoples all over the world. There is much they can offer not only to Christians but to all members of contemporary plural and secular societies. Christians at grassroots level in their families and as members of Small Christian communities and parishes as places of communion of communities are adequate and relevant places where Eco-theology and Eco-spirituality is creatively received, practiced and further developed.
ENVIRONMENTAL STEWARDSHIP: EMERGING TRENDS IN CHRISTIAN ECOLOGICAL ETHICS
Destruction and dilapidation of Earth’s ecology and natural capital in the present ethos is leading theologians and ethicists to seek the support of religious scriptures and theology for the growth of ecological sustainability and environmental ethics. The ecological response to Biblical ideas has facilitated the birth of an eco-theology which suggests the notion of responsible stewardship. Biblical attitude and principles have primarily been believed to have a destructive tendency towards nature and condemned for being the key root to ecological crisis. This notion not only questions the assumptions made about God’s relation with the world, created by Him in His own image, but also claims a major conflict between environmental ethics and Christian theology. Hence the Biblical basis for preservation and conservation of Nature needs to be deeply explored in order to re-establish the ecological connection between Man and the Eternal Being. Christianity has a long historical relation with nature and humanity. Christian Ecological ethics focuses its attention on the Christian scriptures, liturgical and spiritual practices centred on environmental conservation. The doctrine of stewardship occurring in Genesis points out man’s role of stewardship rather than ownership, entrusting him the responsibility of guarding nature by opposing policies and practices which pose a threat to the ecosystem. The Prophetic Books in the Old Testament reveal nature’s major role in the revelation of God’s purpose on Earth. Its destruction is also symbolic of the declining relation between God and humans. The relation between God, Man and Nature remains indispensable. In this paper, I intend to use the theological response to environmental crisis, re-examining the Biblical and ecclesiastical customs and traditions in ecological terms and thereby bring certain Biblical texts into sharp focus in order to explore and reinforce the unalterable and consistent affiliation between spirituality and cosmology.
Contemporary ecotheology, climate justice and environmental stewardship in world religions
WCC and Orthodox Academy of Crete Publication , 2021
This book is the sixth volume in the ECOTHEE book series of biannual publications, which first appeared in the sphere of ecumenical eco theology in 2008, following the first ECOTHEE conference (ECOTHEE 08) held in Crete to promote World Environment Day on 5 June 2008. Τhe present ECOTHEE 19 book is structured into four sections: Introduction Theological and philosophical reflections Ethics and best practice Global contributions. The articles in the in the first three sections are evaluated as scientific articles, while others can be considered personal contributions. We refer to those in the first category as articles and those in the second as contributions. A better understanding of the concept of environmental ethics for the common home (oikos) is a condition for a more effective human response to every challenge of the sustainability issue. Specifically, it will help to affirm eco justice and human responsibility for the care of the Earth and the vast communities of life. The theme of ECOTHEE 2019, Ecological Racism and Prophetic Voices of Ecological Crisis, was chosen to contribute to the WCC’s thematic focus on racism for 2019. The contribution of the basic sciences, psychology, philosophy and religious studies has been indispensable in developing ecotheology and environmental ethics. The Laudato Si’s recommendations, contemporary ecofeminism and green institutions were also discussed as part of consolidating peace and eco justice in the world today. There are many reasons why these ECOTHEE articles mark an important point in the development of ecotheology and environmental ethics. Despite the critical socio economic crisis coupled with moral recession in many parts of the global community, the continuation of the ECOTHEE publications confirms the growing interest in the discipline. It is important to admit that we need to sustain the development of ecotheology and environmental ethics given the predominance of secular trends in coping with the fragility of the earth’s balance system.
Resources within Spiritual and Mystical Christian Traditions for the Care of Earth – our Common Home
Studia Ecologiae et Bioethicae
Research on the ecological crisis has revealed its global and total character, which implies that any attempts at overcoming it must take into account a wide variety of perspectives. It is not surprising, therefore, that for several decades the study of the ecological crisis has been undertaken by philosophers and religologists who seek inspirations for ways to shape an environmentally friendly lifestyle in various religious traditions. Notwithstanding the prevailing stereotypes as regards Christianity and its allegedly anti-ecological attitudes, there are many indications that this rich religious tradition has a lot to offer in the battle against the environmental crisis. The aim of this study is to present four Christian models of human relations with nature, which confirm the great ecological potential of Christianity. Those include: 1) Celtic animate model; 2) Benedictine custodial model; 3) Nuptial model of Hildegard of Bingen; and 4) St. Francis' fraternal model.
Scriptura, 2021
This contribution builds upon and contributes to many recent ecumenical calls for an ecological reformation of Christianity. It seeks to guide such calls on the use of the term “ecology” by offering five brief statements in this regard, namely 1) on ecology as a transversal theme; 2) on ecology as an ecumenical theme; 3) on the root metaphor of the “whole household of God”; 4) on Christian doctrinal assumptions on such a household; and 5) on the (ecological) limitations of the metaphor of the whole household of God.