Ecological destruction in the world Introduction “We are concerned about the negative consequences for humanity and for all creation resulting from the degradation of some basic natural resources such as water, air and land, brought by an economic and technological progress which does not recognize and take into account its limits. At the beginning of history, man and woman sinned by disobeying God and rejecting His design for creation. Among the results of this first sin was the destruction of the original harmony of creation. If we examine carefully the social and environmental crisis which the world community is facing, we must conclude that we are still betraying the mandate God has given us: to be stewards called to collaborate with God in watching over creation in holiness and wisdom.” What is ecological destruction? The terms “ecology share a Greek root, oikos, or household. Ecology is about understanding our planetary and cosmic household, which is the home we cannot exit.” The earth is in distress and is calling to us, sending us signs of the extremity of its imbalance through earthquakes and tsunamis, floods and storms, drought, unprecedented heat. “Ecology derives from two Greek words oikos, which means “house” or “Home” and Logos meaning “reflection” or study”. Ecology is the study of the interdependence and interaction of living organisms (animals and plants) and their environment (inanimate matter).” “Ecology is defined as the science and art of relations and of related beings. The home (oikos) is made up of living beings, matter, energy, bodies, and forces in permanent relation to one another. Ecological destruction is upset by the uncontrolled destruction of animal and plant life or by a reckless exploitation of natural resources.” Ecological destructions are “the threat to life support systems posed by the destruction of natural resources like forests, lands, water and genetic resources. Secondly, the cultural and ethnic crisis and the erosion of social structures that make cultural diversity and plurality possible as a democratic reality in a decentralized framework.” “We are in trouble. Put simply, we are destroying the natural systems on which of the lives depend. The pollutants that we have pumped into the air, water and soil have fundamentally changed the earth’s ecological balance. Much of the damage is irreversible. The destruction of the Earth’s ozone layer, the acidification of our rain, the poisoning of our rivers, lakes, and oceans, the depletion of our soil, the devastation of our forests, and large-scale extinctions intensify one another, creating a multi-pronged and devastation attack on the earth’s capacity to support human life.” “Certain elements of today’s ecological crisis reveal its moral character. First among these is the indiscriminate application of advances in science and technology. On another level delicate ecological balances are upset by the uncontrolled destruction of animal and plant life or by a reckless exploitation of natural resources.” Ecological destruction are climate change, extinction of species, fossil fueled diction. “The lawfulness of violating the earth and bringing to light what it had been holding and preserving hidden way; the “ecological” consequences of, for example, feeling trees, deforestation and the pollution of rivers; and finally opposition to greed and male lust.” The global environment is “in unprecedented danger and we must act now to save it and ourselves. The ecological crisis must be seen as a spiritual or theological crisis. The world is sick because man has forgotten his proper and essential role as priest or mediator in creation. Man is religious by nature. Religion preserves and expresses the sense of the sacred for man. The natural world must be seen as sacred because it is the abode of God. Man is now acting like a cancer in nature, not because religion has in the past allowed man to abuse nature, but because modern man has abandoned true religion in favor of a spiritless humanism without God and therefore without a center or a purpose outside itself.” Why should ecological destruction be addressed by the Church? Ecological destruction should be addressed by the Church because it is real and emergency issues for all the people and all creation in the world. Louisiana says that “The Church may be the only institution that can save the earth from destruction, and it needs to wake up to this fact. The Churches must get involved. People are dying. The world is dying, and all Christians are called to take action as earthly stewards.” Albert Fritsch says that “The time is short; the matter has the utmost urgency. Our earth is suffering enormous stresses. We must announce to the world that it is imperative that we act to save the earth and its inhabitants. We may have not another chance.” Jesus came into the world so that they may have life, and have it abundantly. ( Jn 10:10) “Since Vatican II, the emphasis on what ‘life’ signifies for the Church has been greatly clarified to include a dignified life for every human person on the planet. The challenge of the 21th century is to expand this concept of a dignified life to encompass the whole of creation. The Church needs to reexamine the implications of the Gospel mission of Jesus, to bring life to the world. Without healthy and sustainable ecosystems, the quality of life will continue to deteriorate for all creatures. It makes logical sense for us to promote the dignity of the human person by promoting healthy ecosystems. I would also content that our focus needs to change from human-centred one, to one that will continue to value the dignity of every human person in the context of creation. Greater knowledge of the evolutionary process and how Cod has been involved might help human beings realize we are part of the creation process and not apart from it.” “Ecology is concerned with the interrelated systems that support life on our planet. The Creator Spirit’s role is to enable each creature to be and to become, bringing each into relationship with other creatures in both local and global ecological systems and in this process of ongoing creation, relating each creature in communion within the life of the divine Person- in – communion. This means that forests, rivers, insects, and birds exist and have value in their own right. They are not simply there for human use. They have their own integrity. They exist as an interdependent network of relationships in which each creature is sustained and held by triune love. They manifest the presence of the Spirit as the ecstasy and fecundity of divine love. The Spirit is present in all creatures and in all places. The Spirit, who is always present to all things, is to be understood not only as rejoicing in creation but also as suffering with suffering creation, “groaning in labor pains” Rom 8:22 with creation until all is transformed in Christ. The Spirit of God is creatively and lovingly present to all creatures and present in the whole of our interconnected planetary life. The Holy Spirit is the immanent presence of the diving Trinity, the source of life and beauty, the one who groans and suffers with creation until it is brought to its consummation. The Spirit is living water, the untamed wind, blazing fire. The Spirit pervades the whole universe and sees to the depths of God. (1 Cor 2:10) To be in communion with this Spirit is to be in communion with the whole of creation.” How can the Church respond to the challenges of ecological destruction? “Justice, peace and integrity are three aspects of one reality, which give three entry points into a common struggle against injustice and oppression. There are two words in Hebrew sedeqah and misphat, which are translated by the English word “justice” ( Latin, Justitia and Greek, Dikaiosune). Sedeqah in Hebrew also means “truthfulness”, “justification”, “salvation” etc. The word misphat refers to the decision in judicial processes ( Mal 2:17; Ps 50:6). So the word “justice” is the standard or measure to judge all relationships. In Hebrew thought “peace” is translated as shalom, which means, “divine plentitude” in relationships the human and the non-human (Jer 29:7). Shalom is a state of ‘wholeness’ both in the spiritual and physical dimensions and also in our relationships in community life. Integrity means, ‘the sharing of the liberty of the children of God, which aims at just relation with the created order of God. The Spirit is initiating and supporting the integrity of creation and humanity with harmony, freedom, justice and love (Mic 6:8). “ “The mission of Today’s Church has a cosmic concern rather than a narrow anthropological concern, and its wholehearted action in bringing eco-justice is an integral part of its missiological enterprise. The inter-dependence between creation and the Church attains special significance in Christ. Nicea Creed says that “ I believe in One God the Father Almighty, maker of heaven and earth, and all visible and invisible.” It means that human, all creations and God are interconnected. The Church can create consciousness through literature, action groups, study groups and preaching on social themes. The educational programme of the Church help people to become aware of social and ecological values. The national and local churches can also play an important role by advocating principles like: respect the inherent integrity of all species; conserve bio-diversity in order to stabilize the life-support system of the planet; control the life threatening trans-boundary movement and their destructive impact within countries; ensure the long term sustainability of the earth’s forest; give priority to halting the loss of primary forest and forest eco-system; support in solidarity those who resist the destruction of forests; and create awareness among the common people. There are five issues of concern: water, energy, agricultural productivity, biodiversity and human health.” Compendium of the Social Doctrine of the Church ( 2 April 2004) (a) Human Life and dignity must remain at the forefront of any consideration of environmental questions (b) Stewardship is the appropriate model for human care of the environment (c) Obligations to Future Generations must influence environmental decision-making (d) In the spirit of subsidiary, environmental decision-making must be made at the appropriate level (e) The right to private property and mandate to use property for the common good must both be respected in environmental policies (f) Environmental concerns are also moral concerns which require radical rethinking of consumer culture. In January 29, 1988, the Catholic Bishops’ Conference of the Philippines approved a Pastoral letter on Ecology titled “What is Happening to Our Beautiful Land? In the Letter, the bishops predicate the Christian environmental vision on two theological points: covenant with Noah and Christ. The Bishop explain: “The relationship which links God, human beings and all the community of the living together is emphasized in the covenant which God made with Noah after the flood. The rainbow which we still see in the sky is a constant reminder of this bond and challenge (Gen 9:12). This covenant recognizes the very close bonds which bind living forms together in what are called ecosystems. The implications of this covenant for us today are clear. As people of the covenant we are called to protect endangered ecosystems, like our forests, mangroves and coral reefs and to establish just human communities in our land. More and more we must recognizes that the commitment to work for justice and to preserve the integrity of creation are two inseparable dimensions of our Christian vocation to work for the coming of the Kingdom of God in our times.” A brief summary of ecological destruction Ecological destructions are the threat to life support systems posed by the destruction of natural resources like forests, lands, water and genetic resources. Ecological destruction brings climate change, extinction of species, fossil fueled, drought, tsunami, Cyclone, storms and global warming. The lawfulness of violating the earth and bringing to light what it had been holding and preserving hidden way; the “ecological” consequences of, for example, feeling trees, deforestation and the pollution of rivers, air pollution; and finally opposition to greed and male lust. Human being destroyed the existing harmony by deliberately going against God’s plan by choosing pride, greed and sin. This results not only in man’s alienation himself, in death and fratricide, but also in the earth’s rebellion against God. (Gen 3:17-19, 4:12). All creation became subject to futility, waiting in a mysterious way to be set free and obtain a glorious liberty together with all the children of God ( cf. Rom 8:20-21).
Posted on: Mon, 19 Aug 2013 00:27:29 +0000
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