The Integrity of Creation: Environment as a Social Issue (original) (raw)
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Pauline Theology and Recent Papal Teaching on Ecology
PAPER PRESENTED AT THE ANNUAL MEETING OF THE SOCIETY OF BIBLICAL LITERATURE, November, 2016. In 2015, Pope Francis made headlines with Laudato Si’, an encyclical letter focused on ecology. While the document’s teaching on the environment may have been a surprise for some, it was not the first time the topic has appeared in recent papal teaching. Benedict XVI, Francis’ predecessor, explained that ecology was among “the themes I often return to in my discourses,” speaking of it so frequently he became widely known as the “Green Pope” (e.g., Newsweek, Huffington Post). This paper examines the way papal teaching on the environment in the twenty-first century has drawn specifically from the Pauline epistles. Christians, the popes explain, must have an elevated sense of ecological responsibility rooted in the revelation of Jesus Christ as the “firstborn of all creation” (Col 1:15), the one who responds to what Paul describes as creation’s longing to share in the freedom of the sons of God (Rom 8:19–22). Moreover, it looks at specific ecological concerns and initiatives the popes have analyzed and supported in light of Paul’s teaching. To begin with, drawing on Rom 1:20–25, creation is understood as a means by which God reveals himself to humanity. Recognizing this, the popes have called for a “human ecology”, which, among other things, holds that “the natural environment is given by God to everyone, and our use of it entails a personal responsibility toward humanity as a whole, and in particular toward the poor and toward future generations” (Benedict XVI, Caritas in Veritate, no. 48). The destruction of this gift or the hording of its resources is thus understood to be gravely immoral. Rom 2:14–15 is interpreted as speaking of a natural law written on the human heart, explaining why all people recognize in their conscience a duty to protect the environment. Yet Benedict XVI and Francis teach that Christian faith involves an especially profound sense of ecological responsibility since Eph 1:9–10 and Col 1:19–20 reveal that Christ has come to recapitulate God’s plan for all things, including the world. Both popes cite Rom 8:19–22 where Paul shows that the destiny of redeemed humanity is inseparably linked with the world. The earth’s resources, therefore, must not simply be reductively viewed as “raw material” to be consumed. Moreover, those who are themselves a “new creation” in Christ (Gal 6:15) bear unique responsibility since Paul explains to the Corinthians that all things, including the world, belong in a special sense to believers (cf. 1 Cor 3:22–23). The task of ensuring that all justly benefit from the earth’s resources is thus part of the sacrificial worship Christians are to offer God (Rom 12:1). With all of this in mind, the popes apply Pauline theology to specific concerns such as the use and proliferation of nuclear weapons, pollution, as well as the ruinous exploitation and hording of natural resources. In addition, the paper discusses particular organizations and initiatives the popes have supported (e.g., the G8 Summit, the Food and Agriculture Organization of the United Nations).
A Church's Response to the Earth's Healing in the Face of Ecological Crisis
Bedan Research Journal, 2019
The Roman Catholic Church, thru the Supreme Pontiff, prides herself in her prophetic vocation. Just like the prophets of old, the Church speaks whenever there are social issues that threatens the people of God. Currently, all people are facing the ecological crisis as characterized by unprecedented natural weather patterns (climate change), loss of species of both flora and fauna, desertification and the like. As a crisis, it needs an immediate response. This response is the main focus of this research. Hence, this research aimed to fulfill the following objectives: to describe the current ecological crisis; to identify the Church’s traditional and scriptural basis in responding to the challenges of the ecological crisis; to examine the different Church’s encyclical and teachings as responses to ecological crisis; and to propose recommendations to alleviate the present ecological crisis. The social action cycle of Mater et Magistra was used as framework in identifying the origins of the crisis (context), followed by identifying diachronically the response of the Church drawing from the scripture, tradition (conscience), and examining synchronically the response of the Church’s encyclical with special emphasis on Laudato Si, concluding with concrete recommendations (consciousness) to help alleviate the present ecological crisis. Thus, the result showed that the current ecological crisis is characterized by ‘excessive anthropocentrism’ which is a clear misunderstanding and misinterpretation of the human and nature relationships. Moreover, a clear interpretation of the Biblical truth must be preserved. Lastly, the Catholic Social Teachings, specifically the Laudato Si, indicated that there is a need for a “Dialogue”, among various sciences, to respond effectively to the ecological crisis. Keywords: Ecological Crisis, Laudato Si, Earth’s Healing, Care for the Environment, Social Action Cycle/Spiral
The Church and the Environment: Seven Stations Towards the Sanctification of the Whole Earth
Scriptura, 2012
This contribution offers a broad orientation regarding theological discourse on the church and the environment. The question is what the church as church can do in addressing environmental threats. The eschatological uniqueness of the church is taken into account, as well as the different dimensions of Christian witness (marturia), namely kerygma, diakonia, koinonia and leitourgia. The argument is structured in the form of seven spiritual 'stations' towards the sanctification of the whole earth. The thesis is that the 'and' in the phrase 'church and environment' requires theological reflection. If we also reflect on the situatedness of the church in the environment, this opens up possibilities to see the distinctive place of the church within the larger household of God-which would then also offer a theological re-description of the term 'environment'.
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.
Integral Ecology, the Church and Theology
"Integral Ecology, the Church and Theology", in Zoran Turza, Miriam Mary Brgles (eds.), Five years after Laudato Si'. Where Are We Now? Zagreb, Catholic University of Croatia, p. 25-47, 2023
The Encyclical letter Laudato Si', published by Pope Francis on 24 May 2015, has deeply impacted the life of Christians, and especially those who are connected to the Catholic Church. All over the world, new interdisciplinary centres have been created for the study and the teaching of integral ecology. Research in the field of 'ecotheology', or the theology of ecology, has been stimulated, complemented by an ongoing renewal of the social teaching of the Catholic Church, most notably through Pope Francis's initiative in Amazonia. This shows how integral ecology is a vision of both Christian life and an efficient pontifical policy deploying many resources to address the numerous challenges our contemporary world faces. The enthusiasm with which people have become involved in this vision all over the globe, and the seriousness with which numerous Christian institutions both readily accepted and were deeply inspired by the subject of integral ecology, bear witness to a forthcoming paradigm shift. From theology to economic life through Catholic educational systems, universities, and NGOs, integral ecology and Laudato Si' are now among the fundamentals required for the building of the new world. This paper, through the experience of its author mainly situated in the context of France but connected to several international initiatives, attempts to depict the impact and the germ of renewal for both the Church and the inhabitation of our common home.
Warszawskie Studia Teologiczne, 2020
The essay formulates four criteria for identifying the topos “signs of the times” and applies them for a specific Christian understanding of the ecological crisis. The aim of the argumentation is to decide why and in what way climate change, ecological degradation but also the new awareness of the value of nature is a theological issue. The second part of the essay deals with the question which competence the churches can contribute to the ecological discourse of a pluralistic, partly secular or atheistic society. I speak also about the encyclical Laudato si’.
Journal for the study of religions and ideologies , 2020
Although ecology is an important contemporary topic, influencing the economic, ethical, philosophical and religious area, among others, there are still aspects which are not highlighted enough by contemporary researchers as far as its role and the potential consequences of its misunderstanding are concerned. Knowing this, we will try to emphasise why ecology should be considered an important issue of the 21stcentury and which are the perspectives of the Orthodox and Catholic Churches regarding this topic. Both Churches share a common vision and their leaders are deeply committed to the vision of a future society where the environment is protected and respected. Therefore, we will try to emphasise the visions of several charismatic leaders such as the Ecumenical Patriarch Bartholomew of Constantinople or Pope Francis regarding this aspect and to show which are the main points of their conception. We will also try to present them in the context of their times and of their confession and to analyse the way in which they continue the directions assumed by their confessional area, being part of the current Christian message. At the same time, we will try to underline the common points of their perception and to see the pragmatic grounds on which they base it and the practical proposals they put forward. Topics such as integral ecology and aspects such as the anthropological basis of ecological crises will be analysed on the basis of documents, including the pastoral letters of Patriarch Bartholomew and the Encyclical letters of the current Pontiff, among which Laudato Si.
Eco-Shalom: The Theology of St. Francis of Assisi and God's Call for Global Ecological Justice
2020
This paper explores the theological and ethical implications of contemporary ecological challenges through the lens of the Franciscan tradition, particularly the teachings of St. Francis of Assisi. Against the backdrop of a global ecological crisis exacerbated by socioeconomic inequalities, the authors examine the disconnect between Christian morality and ecological stewardship in modern society. Drawing upon biblical narratives, including Genesis 1:29-30, and the writings of St. Francis, the paper argues for a renewed understanding of humanity's role as stewards of creation. The introductory section contextualizes the urgency of addressing ecological injustices within the framework of contemporary global challenges, such as poverty, climate change, and systemic inequality. Highlighting the disconnect between professed Christian values and ecological practices, the paper calls for a shift towards a theology of ecological justice grounded in biblical principles. Sections 1 and 2 delve into specific aspects of ecological stewardship, including farming practices, sustainability, and energy consumption. Through an analysis of globalization's impact on agriculture, the authors advocate for sustainable farming methods rooted in principles of justice and solidarity. They also critique the reliance on nonrenewable energy sources, proposing a theological reevaluation of energy consumption in light of environmental ethics. Section 3 examines labor practices and their implications for ecological justice, emphasizing the biblical mandate for responsible stewardship of the earth. Drawing parallels between the curse of labor in Genesis and contemporary exploitation, the authors advocate for equitable labor practices that prioritize human dignity and environmental sustainability. Throughout the paper, references to the writings of St. Francis underscore his teachings on poverty, humility, and interconnectedness with creation. By integrating Franciscan spirituality with contemporary ecological discourse, the paper proposes a holistic framework for addressing ecological crises rooted in ethical and theological reflection. Ultimately, it calls for a collective commitment to ecological justice guided by principles of love, stewardship, and solidarity, as exemplified in the life and teachings of St. Francis of Assisi.