Introduction: The existence of human on this earth is a matter of debate for so many sciences.

If one wants
to know about his/her existence in different forms namely, provenance, evolution, dependability of human-
relationship and dependence on each other and especially on the nature; then we are compelled to rely on a
specific science i.e. anthropology. Anthropology helps us to know about humanity from a science
perspective.
But what is the theological connotation of humanity? How we are related to ecology? All these curiosities are
answered in theological anthropology, where ecology is presented as a friend to be treated well, not as a foe
of our hazardous acts.
The present paper by the presenter is tad attempt to explore in the same direction.
l.Anthropology:-
1.1 Meaning- The word "anthropology" is derived from the Greek stem 'anthropo-'
(man/human) and the noun -'logy' (science); which literally means "the ^science of
human?7! Another meaning of 'anthropology' is translated as 'the study of
Tvumankind.'2 Anthropology deals with human and the work^ related to him/her but
scence.3When we say that it is the study of humankind then it could be the study of the physical structure and
skeletons, as in the biological anthropology. So, the term anthropology has to be compounded with an
adjective to express clearly what kind of study is being discussed. Just as there are differentilks of
theologians, mathematicians, geographers and historians, so, there are different sort of anthropologists. 4 1.2
Forms of Anthropology- There are numerous branches in anthropology, but these are clubbed together and in
two principle headings: physical anthropology and cultural anthropology.5
Physical anthropology investigates human, the creature. This is done with two facets; human as a product of
evolutionary process and the study and analysis of human populations. The evolutionary process of human
traverses around development of all life forms and the nature of life itself. The physical^anthropology
concentrates upon thehistory of human's physical characteristics. Here human is carefully studies because it
is believed that humanity evolved from non-human ancestors.6
Cultural anthropology looks into the origins and history of human's culture, from evolution and development
to the structure and functioning of culture in every place and time. This compares cultures from the past and
present and looks very keenly
1
Ralph L. Beals& Harry Hoijer, An Introduction to Anthropology, 2nd ed. (New York: The MacMillan
Company, 1959), 3.
2
Dominic Corrywright& Peggy Morgan, Get Set for Religions Studies (Edinburgh: Edinburgh University
Press, 2006), 72.
3
Beals, op. cit., 3.
torrywright, op. cit., 72.
Beals, op. cit., 7. 6Ibid., 7-8.
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in the factors responsible for the amity of different groups with each other. Cultural anthropology is centred
upon three main branches: ^archaeology, ethnology and
2. Christian Anthropology:-
2.1 Meaning: Christian anthropology is the manifestation of the Christian understanding of
human existence. This understanding is based upon Jesus as the manifestation of the connotation of
humanity in relation to God.8 Human beings are image-bearers of God morally responsible creatures but are
in fallen state from the sinless state to the sinful state. The creation of human in the image and likeness of
God includes moral and spiritual nature, intellect, feelings, will and domination over lower creation.9
Christian anthropology also tries to know the aspects of human life. Whether we have three basic aspects
(body, soul, spirit: "trichotomy") or of two (body and soul, or body and spirit: "dichotomy")? One thing is
clear that unity of human's life in the presence of God is emphasized in the Bible.10
2.2 Foundation of Christian Anthropology: The base of the Christian theology is Christology, especially
Christ's portrayal as the paradigm of human as anticipated by the creator. God's deed of humanity making in
His own "image and likeness" (Gen 1:26). In the NT especially by Paul and John, Christ is presented as the
fulfillment of divine creative intentionality. Paul mentions about Christ in symbolic expressions "New
Adam," the "Wisdom" of God, and furthermore the "Image" of God. John's symbol "Word" of God also
implied God's final "Word." Jesus is the personification of divinity of God.11
2.3 Scope of Christian Anthropology-
2.3.1 Christian Anthropology-extension of Christology: Christian anthropology is the pneumatological
extension of Christology. Personal power of God is at work in the world through Holy Spirit at the behest of
Christ and given to all, who come to him. The Spirit of God gives universal grace of Christ to all Christians.
It is the Spirit who enables human to accept Jesus as the Christ.12
2.3.2 Christian Anthropology- Creation: Christian anthropology stresses on the fact that the creation is fully
related to humanity and the original sin of Adam and Eve also defiled it. But the redemption of creation is
also the culmination point in the
7
Ibid., 9-10.
8
Michael J. Scanlon, OSA, "Christian Anthropology," The New Dictionary of Theology, edited by Joseph A.
Komonchak, Mary Collins & Dermot A. Lane (Dublin: Gill & MacMillan Ltd., [1987], 1988), 27-28.
9
John Jefferson Davis, Let the Bible teach you Christian Dorfrme(Exeter: The Paternoster Press, 1985), 47.
10
Ibid., 48-49.
"Scanlon, op. cit., 28.
12
Ibid.
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THEOLOGICAL ANTHROPOLOGY AND ECOLOGY

eschatology. The meaning 'to have domination over the creature' sometimes changed the creature-liness of
human and is expounded in its wrong implication.13
The creation of nature is not consequent of God's essential being but from His will. It was created by His free
will. The creation of the world exhibits His love.14
2.3.3 Christian Anthropology-Grace: The heart of the Christian anthropology is said to be the grace of
Christ.There are two schools of thought in relation with grace eastern and western. The eastern school is
based upon the Johannine 'Incarnate Word of God/ The fall of human is of morality not of guilt. Only God
has life and separation from God brings death. The redemption of humanity is at the very moment when
Word incarnated into this world. Western Church proclaims Augustine as the "Doctor of Grace/' because the
imperial ethos gave impulse for the importance to the human action (praxis). Grace is linked with action or
"Works." l5
2.3.4 Christian Anthropology-Amelioration: Christian anthropology has given a new definition in the
meaning and existence of the women through modern movements. Now amelioration of the society is sought
from re-reading of the scriptural portions that were used as tools to subjugate them. Christian understanding
of Christ and man as heads of Church and woman respectively is questioned and perhaps sought that while
inking the scripture many factors were responsible in using such terms. Can we alter such terms and find the
appropriate meaning for the women?16
The deliverance of the Israelites from the bondage of Egypt also paves way for the liberation of so many
people in the world. This is a fight against the structure and building solidarity with the fellow human beings.
This re-reading of the exodus-event has given escalation in providing human rights to each and every body
irrespective of caste, creed and culture the colonial powers.17
3. Ecology:-Ecology is a branch of biology which deals with the relations between organism and their
environment, including other organism.18 When we talk about ecology then there are different terms used to
denote this perception, namely; environment, nature and one's surroundings. When we talk about
'environment' it is defined as "As the sum total of all organisms on earth. The living organisms vary from
13
Ibid., 28-29.
14
Jiirgen Moltmann, "Is the World unfinished? On interactions between science and theology in the concepts
of nature, time and the future," Theology 114/6 (Nov-Dec 2011): 406.
15
Ibid., 29-31.
16
Adela Yarbro Collins, "An Inclusive Biblical Anthropology," Theology Today XXXIV/4 (Jan-1978): 358-
361.
17
Ibid., 363-365. 18http://dictionary.reference.com/browse/ecology (16-01-2012 at 6:10 am).
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the lowest micro-organism such as bacteria, fungus, etc. to the highest including man. Each organism has its
ownenvironment."19
3.1 Christian Understanding of Ecology: What is nature's description in the scripture shapes our
understanding about the nature. The Bible tells that "the earth is Lord's," it means that creator God has only
authority to call it as His possession. We are only custodians but our perception sometimes has misled us in
accepting this fact.20
It is also argued that the exploitative nature of human is the result of Judeo-Christian doctrine of having
domination over the nature. Historian Lynn White Jr. stated in 1967, in an essay that only this concept has
led the nature to be in its "worse form, because Christian doctrine of creation has made nature as serving
tools to its master. He overtly blames that Christianity was responsible for the degradation and hazard in the
nature, because Christians' concept "image of God" has endorsed the perilous actions of humans. But the
perusal of the doctrine of creation has divulged the fickle approach of the theological learners, and
formulated a widespread eco-sensitive musing: "humanity as the partner of God" and "humanity as Lord's
creation." Furthermore, a renowned Canadian theologian Douglas John Hall remarkably expounded that
'domination of humanity' should be understood in terms of "stewardship."21
3.2 Ecology & Modern Technology: Jurgen Moltmann in his work God in Creation in 1985 argued that the
exploitation of the world reflects the rise of technology and it doesn't have anything with the Christian
teachings. He said that the indwelling of God on creation in the form of Holy Spirit was to be sought, so that
the pillage of creation becomes an assault on God.22
Our entire planet is suffering from an aggregate of disasters caused by global warming, toxic waste,
depletion of ozone layer and extinction of species. The callousness of humanity toward nature, careless
demeanour of human in safeguarding it, and the attitude of short-term gain has to be transformed in our lives
immediately. E. F. Schumacher in his Small is Beautiful, proposed the preparedness through conversion in
tackling with ecological crisis.23
The dependency of humans on machine has assembled a wide attention from the ecologists; who see it as a
peril in the eco-system of our environment. Machine is
19
Anil Kumar De, Arnab Kumar De, Man, Nature and Environment (New Delhi: New Age International,
2003),1/ cited by Antony Mookenthottam, "Alternative Patterns of Relationship with Nature,"JEEVADHARA
XLI/ 246(November, 2011):509.
20
Thomas Samuel, "Our Response to Ecological Crisis," in A Christian Response to Ecological Crisis, edited
by Thomas Samuel and Mathew KoshyPunnakadu (Tiruvalla: ChristavaSahityaSamithi, 2009), 9.
21
Alister E. McGrath, Christian Theology, 3rd ed. (Michigan, Oxford & Victoria: Blackwell Publishing,
2006), 303.
22
Ibid., 304.
23
Ruth Page, "Theology and the Ecological Crisis," Theology XCIV/788 (March-April, 1996): 106-107.
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something made by humans, controlled by humans, tinkered with by humans and scrapped when it is no
longer useful.24
Larry Rasmussen in his Earth Community, Earth Ethics draws out three revolutions in technology, which
exacerbated this technological convergence namely; the Agriculture (cultivation of large-scale production),
Industrial and Informational. In all these three revolutions technology is entirely used.25
3.3 Ecology & Theology: We theologize in our day to day affairs and try to glean theological implication for
our current challenges. Ecological issues are not aloof from our contextual theologies. Jurgen Moltmann has
very bravely said, "We shall not be able to achieve social justioTwithout justice for natural environment; we
shall not be able to achieve justice for nature without social justice."26
Our day to day life has to be shaped by our theological understanding, that we are not simply money-making
or resource-guzzling machines. The economic-oriented policies, where tribal people are forced to leave their
localities and the Special Economic Zones (SEZ) are capturing the realty of the locals and fulfilling their
profit making intentions. The displacement of the tribals, erosion of the forests in those areas and
establishment of shanties in the cities have also put negative impact only environment. The privatization of
natural resources has not tar the differences but widen the gap between the haves and have nots. This has
severely affected the life of humanity and ecological upheaval had put serious questions on our
environment.27
3.4 Ecology and Human- Amity or Enmity: The relatedness of ecology and humanity is of interdependence
among each other. We can't survive without nature and our durability of wellbeing on this earth is also on it.
God's will about the creation is for order and harmony not of chaos and discord in the nature. We are
supposed to protect and promote it. There are five substitute relationships through which we can strength our
amity with nature, namely; holistic relationship, mystical relationship and respect, relationship of love and
oneness, relationship of gratitude and relationship of service towards nature.28
4. Christian Anthropology and Ecology: Human being is one of the parts of nature. So, through the human
being's perception, nature arrives at the perception of itself. This relationship can be termed as nature-human
being.29
Christian anthropology, gleans from the Hebrew Bible that the earth belongs solely to God and humans could
not be called master but only stewards. This divine
24
Ibid., 108.
2S
K. C. Abraham, "Ecology: Some theological Challenges," in A Christian Response to Ecological Crisis,
edited by Thomas Samuel and Mathew KoshyPunnakadu (Tiruvalla: ChristavaSahityaSamithi, 2009), 16.
26
Jurgen Moltmann, The future of Creation (Philadelphia Fortress Press, 1979), 128, cited by Huburt M.
Watson, ed.,Eco Justice, (Manglore& Bangalore: ITAUR/BTESSC, 2011), 27.
"Huburt M. Watson, ed.,Eco Justice, (Manglore& Bangalore: ITAUR/BTESSC, 2011), 27-33.
28
Antony Mookenthottam, "Alternative Patterns of Relationships with Nature," JEEVADHARA XLI/246
(Nov, 2011):509-512.
29
Jiirgen Moltmann "Is the World...op. cit., 405.
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ownership comprises two things; first, the land is holy means the functions of humans should incorparate
God's holiness in dealing with the earth; second, divine ownership expects the use of land for fulfilling God's
divine purposes.30
4.1 Christian Anthropology-Ecology & Socio-Political Reforms: The awakening of humanity and
particularly of Christian community of India, records its words of appreciation to the Christian anthropology
and ecology. The centenary celebration of Edinburgh 1910 International Mission gathering at Edinburgh
clasped with the theme: "Witnessing Christ Today." When whole Christian community of the world
reaffirmed its commitment in witnessing Christ, on the other hand Indian Christian community introspected
and sought solution for Kashmir and Manipur and all localities of the tribal/adhivasi people, who are
forced to leave their hometown in guise of developmental projects and alloted shanties in the cities.
The protest of the victims is quashed with the help of gun, lathies and political hegemony. Innocent people
are killed ruthelessely by bullets and no one is there to be a voice and solution for their social-unrest and
tumult.31
We try to seek and advocate for the protection of individual's human rights among these hurdles. We are
asked not to close our eyes in prayer but are advised to open our eyes to see that anguish and pathos of our
fellow human beings, later on pray.32 .,
4.2 Christian Anthropology-Ecology & Economy: Humanity on this earth lived with the formula of eco-
centrism earlier but the greed for hefty economy and transitioned it towards athnopo-centrism. The
possession of natural resources changed the scenario of the world into powerful and powerless. It initiated
from economic supremacy to the political hegemony and exacerbated by expeditions. These petty ventures
divided the poor nations into the slot political and economical weak, which resulted in stratifying society into
fragments and servitude. In the post modern society we see the dominance of developed nations over others.
This was propelled at the time of colonizing, where religiose-cultural identities lost of the weaker ones. This
suppression of the have nots was increased through socio-cultural invasion and now became completely
authentic through globlisation. Whether we support the anthropo-centric drives or opt for the eco-centric
actions.33
Conclusion & Reflection: Theological anthropology and ecology are two distinct fields to be discussed
together in our present context. Theological anthropology and ecology play a vital role when both are treated
from unconventional ways. Both have deep sense
30
Siricharan Iswary, "The Concept of 'Land' in the Old Testament," Allahabad Theological Journal 1/1 (Jan,
2011): 14-15.
31
R. Christopher Rajkumar, "Witnessing Christ Today.....India 2010," NCC7 REVIEW CXXX/05
(June, 2010): 257-258. 32 Ibid., 259.
33
Bennett Benjamin, "Shift in Anthropo-centric paradigms leading to Exploitation and Oppression-An
Historical Overview," NCCI REVIEW CXXVIII/7 (Aug, 2008)329-331.
LEONARD THEOLOGICAL COLLEGE, JABALPUR
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of alliance among themselves but when they become detriment to each-other, and then it brings havoc in
their existence.
At last, I can say that the theological anthropology opens the doors in knowing oneself and our fellow human
beings. We learn to fetch the good of humanity on this earth, where welfare of all is sought from every
quarter of society. The preservation and witful usage of nature, seems succors in the eco-system of our
environment. Our ecosystem is in dilapidated condition and seeks immediate and longstanding actions in
guarding it.
Bibliography:
Beals, Ralph L. & Harry Hoijer.An Introduction to Anthropology. 2nded. New York: The
MacMillan Company, 1959. Corrywright, Dominic & Peggy Morgan. Get Set for Religions Studies.
Edinburgh: Edinburgh
University Press, 2006. Davis, John Jefferson. Let the Bible teach you Christian Doctrine. Exeter: The
Paternoster
Press, 1985. McGrath, Alister E. Christian Theology. 3rd ed. Michigan, Oxford & Victoria: Blackwell
Publishing, 2006. Samuel, Thomas & Mathew KoshyPunnakadu. eds. A Christian Response to Ecological
Cn'sz's.Tiruvalla: ChristavaSahityaSamithi, 2009. Scanlon, Michael J. OS A. "Christian Anthropology." The
Neiv Dictionary of Theology.
Edited bv lo^ph A Komonchak, Mary Collins & Dermot A. Lap? PnHin.- Gill &
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Bennett. "Shift in Anthropo-centric paradigms leading to Exploitation and
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(Jan-1978): 358-369. Iswary, Siricharan. "The Concept of 'Land' in the Old Testament." Allahabad
Theological
Journal 1/1 (Jan, 2011):13-16. Moltmann, Jiirgen. "Is the World unfinished? On interactions between science
and
theology in the concepts of nature, time and the future."Theology 224/6 (Nov-Dec,
2011): 403-415. Mookenthottam, Antony. "Alternative Patterns of Relationship with Nature."
JEEVADHARA XEI/246 (Nov, 2011): 506-512.
Page, Ruth. "Theology and the Ecological Crisis." Theology XCIX/788 (March-April, 1996): 106-114.
Rajkumar, R. Christopher. "Witnessing Crisis Today.....India 2010." NCCI REVIEW
CXXX/05 (June, 2010): 257-259. Webliography: http:// dictionary, reference.com/browse/ecology (16-01-
2012).
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