EASTERN THEOLOGICAL COLLEGE

Rajabari, Jorhat

Assam

Paper Presentation

13th –Oct-21

Course: Eco Justice Theologies

Paper Code: BID07

Topic: Eco Justice Theologies

Presenters: Wangphoa Konyak (L), Kava A. Zhimo, Senfrida R. Marak, Gum Ring Di,
Orchrang B. Marak

Respondents: Grimchi A. Sangma (L), Mili Khakhlari, Beniar R. Sangma, L.T.

Raipamso, Saimon R. Sangma

Moderator: Rev. Dr. Phanenmo Kath

 Contents

Introduction

1. Biblical Foundation of Eco Theology

1.1 God’s Creation and Its Nature
1.2 Responsibility of Human Beings on Ecology
2. Ecology and Christology
3. Social Ecology
4. Eco Justice Issues
5. Different Perspective of Eco Theology
5.1 Indigenous (Tribal/Adivasi) Perspectives
5.2 Eco-Feminism Perspectives
5.3 Subaltern/Dalit Perspectives
6. Ecology and Liberation Theology

Theological Reflection

Conclusion

Bibliography

Webliography
Introduction

The term ‘eco-justice’ or ecological justice is a relatively emerging concept. Ecological justice
refers to constructive human responses that concentrate on the link between ecological health
and social justice. Ecological justice therefore seeks to attend to the well-being of human-earth
community as well as promote human dignity and ecological integrity1. Over all, eco-theology
tries to uncover the theological basis for a proper relationship between God, humanity and the
cosmos. This paper is an attempt to briefly study some of eco justice issues and the eco-justice
theologies.

1. Biblical Foundation on Eco-Theology

Ecology is the study of the relationships between living organisms, including humans, and their
physical environment; it seeks to understand the vital connections between plants and animals
and the world around them.2 Eco-theology puts forward a biblical understanding of what a
Jesus-centred response to the environment ought to be.3 Ecological theology is an attempt to
retrieve the ecological wisdom in Christianity as a response to environment threats and
injustices. At the same time, it is an attempt to reinvestigate, rediscover and renew the Christian
traditions in the light of the challenges posed by the environmental crisis.4

1.1: God’s Creation and its Nature

God is the creator, sustainer and redeemer of all things. After the creation of human beings on
earth, the Lord God planted a garden in Eden and out of the ground He made to grow every
tree that is pleasant to the sight and good for food and He had planted the tree of knowledge of
good and evil (Genesis 2:7-9 NRSV). It is God’s design to gather all creation under the
Lordship of Christ and to bring humanity and all creation into communion (Ephesians 1:10
NRSV).5 From the beginning till the end of the bible, we witnessed consistently and frequently,
God’s care for creation and each creature, especially the most vulnerable, both human and non-

1
Idara Otu, The Eco Theologies of Thomas Berry and John Zizioulas: Intimations for Ecological
Justice, (Toronto 2012), 8.
2
What is ecology? https://www.esa.org/about/what does-ecology-have to-do with me/, (Accessed on
08/10/2021).
3
Noel Moules, Christian Eco-Theology. https://www.movement.org.uk/resources/christians-eco-
theology-first-steps, (Accessed on 08/10/2021).
4
Ernst M. Conradite. Christianity and Ecological theology (Stellenbosch 2006), 3.
5
Laurel Keans, et al. God’s Earth is sacred; Essay on Eco-Justice, (Washington DC), 6.

1
human. God’s creation can provide us wonderful instruction (Job 12:7-10 NRSV). But we must
not worship it, nor consider “nature” as our “mother nature.”

1.2: Responsibility of Human Beings on Ecology

Natural environment is given by God to everyone. The earth is indeed precious gift of the
creator who, in designing its intrinsic order, has given us bearings that guide us as stewards of
his creation.6 He is the Lord and owner of the world; and in the same way the human being had
to endeavour to become the Lord and owner of the earth.7 Human beings are given dominion
(Genesis 1:28 NRSV) over all creatures of the earth and told to subdue it. Subduing the earth
has more in common with the way of God restrains chaos to bring forth an ordered biosphere
than it has with contemporary notions of exploitations. The second creation account in Genesis
2 gives human being a garden to care for, which is a very limited sphere of responsibility
compared to the whole creation. They have the limits to what they do, in order to allow for the
life of wild creatures as well as for human beings who don’t have adequate access to the land.8
The created world, structured in an intelligent way by God, is entrusted to our responsibility
and though we are able to analyze and transform it, we cannot consider ourselves creation’s
absolute master. We are called, rather, to exercise responsible stewardship of creation, in order
to protect it, to enjoy its fruits, and to cultivate it, finding the resources necessary for everyone
to live with dignity.9

2. Ecology and Christology

The symbol of Christ is the most important symbol in Christian tradition. To address the
ecological crisis, it is critical for the theologians to explore the intersections between Ecology
and Christology and to draw insights on spirituality for our increasingly interconnected world.10
This part of theology explores the relationship between Christianity and the natural world as it
is important to understand the nature of God and God’s involvement with the world. It is the
heart of the Christian faith that the mighty, living, acting restoring Word (John 1:1 NRSV)
actually identifies Himself with His creation. That the word became flesh (John 1:14 NRSV)
is an indication that humanity and all its relationship (to humanity, nature, and God) might be
made right and restoration brought to the entire cosmos. God, Humanity, and Nature, these

6
Maria Milvia Morciano, The Garden of God Toward a Human Ecology. (Washington DC, 2014). 33.
7
Jurgen Moltmann. God in creation; An ecological doctrine of creation. (London 1985), 1.
8
Carol Johnston, And The Leaves of The Tree are for the Healing of the Nations; Biblical Theological
Foundations for Eco-Justice (USA 1997), 5.
9
Maria Milvia Morciano, The Garden of God Toward a Human Ecology. 34.
10
Kwok Pui-Lan, Ecology and Christology (SAGE Publications; 1997), 116.

2
three are meant for each other, and the neglect to any of these relations may harm humanity
and the natural world. By living in mindfulness of our mutual dependency on creation,
Christians and humanity more broadly can avoid the tendency towards tyranny and destruction
of the Earth (Isaiah 11:9 NRSV).

We should not consider ecology or ecological problems to be a secular concern alone but
also as a church’s concern or Christian concern and offer stewardship towards the natural world
as we commit towards the grace of the Lord.11 The fundamental reason or the exploitation and
degradation of environment as we all know is the greed and selfish agenda of human beings.
In a time of environmental degradation, most of which are human induced due to their push for
profit-oriented development which impoverishes the poor and the marginalized groups, who
suffer more than the affluent, it is nothing but a Christology of nature that is rooted in the
person of Jesus Christ that can guide us to the right relation with the natural world. With each
new great scientific discovery, God seem to be pushed further and further away from the
workings of our everyday life. The process of the natural world, according to humans no longer
seemed to be held together by God but by gravity and the workings of a mechanical universe.12
As Humanity’s curiosity and knowledge grew to encompass the planet and beyond, and as the
natural sciences learned more about the natural world, human understanding between the
natural world and the human person weakened, and the wonders of God slowly was removed
from the movements of the natural world replaced by the natural law, with what became known
through empirical and objective science, and the notion of God as the operative agent was
replaced with a notion of the natural world as having its own autonomous forces and
mechanisms.

According to Joseph Settler’s Christology, it is a return to obedience to Christ, which

eventually leads to right relationship with the natural world; Since all things came into being
through Him, (John 1:3, Colossians 1:16-17 NRSV) right relationship with Christ should
therefore lead to right relationship with the creation which in turn allows flourishing of all of
God’s creation.13

11
Andrew M. Courter, The Ecological Christology of Joseph Sittler. (Dayton Ohio: 2019), 57.
12
Andrew M. Courter, The Ecological Christology of Joseph Sittler 19-23.
13
Andrew M. Courter, The Ecological Christology of Joseph Sittler, 75.

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 3. Social and ecology

Social ecology is based on the conviction that nearly all of our present ecological problems
originate in deep-seated social problems. It follows, from this view, that these ecological
problems cannot be understood, let alone solved, without a careful understanding of our
existing society and the irrationalities that dominate it. To make this point more concrete:
economic, ethnic, cultural, and gender conflicts, among many others, lie at the core of the most
serious ecological dislocations we face today – apart, to be sure, from those that are produced
by natural catastrophes. To separate ecological problems from social problems – or even to
play down or give only token recognition to their crucial relationship – would be to grossly
misconstrue the sources of the growing environmental crisis. In effect, the way human beings
deal with each other as social beings is crucial to addressing the ecological crisis. Unless we
clearly recognize this, we will fail to see that the hierarchical mentality and class relationships
that so thoroughly permeate society are what has given rise to the very idea of dominating the
natural world.14

4. Eco Justice Issues

Among the many contemporary issues challenging us today, environmental issue is considered
as one of the most important. With the rapid growing of the world, the issues have become
even more complex, and therefore, calls for the well being of all humankind and creation on
earth. Eco Justice can be referred to the environmental concerns with various social justice
issues such as climate justice, water crisis, population, global warming, ozone depletion,
equality, health care, food justice, etc. in simple terms, it is the consequences of tilling without
retaining. This issue advocate of eco justice strives to understand the people bearing the brunt
of environmental degradation. Seriously degradation of the environment has been caused
through overuse, misuse and mismanagement of resource to meet ever-increasing human
demands. With the increase in population growth, the depletion of natural resources will also
increase. Human overexploit natural resources for his/her comfort. This can ultimately lead to
the scarcity of these resources in the near future. The impact of the growth on ecosystem is not
a new issue. As the population expand indiscriminately, so its requirements. With every
increase in population, there is a corresponding need for basic necessities on an already over-

14
What is Social Ecology? By Murray Bookchin: From Social Ecology and Communalism, (AK Press,
first printing, 2007).NP. http://www.psichenatura.it/fileadmin/img/M._Bookchin_What_is_Social_Ecology.pdf.
(Accessed on 07/10/2021).

4
stressed environment. Indiscriminate growth of population as well as unwise use in resource
has brought untold threats on our environment today. Some of the eco-justice issues include:

1. Various social injustices.

2. Climate change and Global warming.
3. Water crisis.
4. Ozone depletion.
5. Equality.
6. Health care.
7. Food distribution
8. Species Extinction and Biodiversity loss etc.

Ecological crisis can no longer be neglected, and the cause of all these issues is our actions. In
order to bring justice to our environment, ecological issues must be given a more concern. The
World Council of Churches (WCC) also recognized climate change as an issue of ecological
and economic justice. Climate change is affecting and displacing the most vulnerable
communities. There is a call to lay more emphasis on recognizing the urgency of climate
change within our religious outlook on life, for creation must be saved and all of us need to
contribute our part.

5. Different Theology’s Perspectives on Eco-Justice

5.1 Indigenous (Tribal/Adivasi) Perspectives

The identity of the Tribals/Adivasis are rooted in the concept of land. A person without land
has no space for social, cultural, and economic life. Tribal people have an intimate relationship
with the nature. Wati Longchar stated that “tribal world and their culture can be explained only
in terms of their relationship with nature.” Considering the land as their mother earth, they have
a great reverence for land and its resources. A traditional response to the threatening changes
in the environment is considered as God's (or Spirits') reaction to the sinful practices of
humans.15

15
Sigurd Bergmann, “Invoking the Spirit amid Dangerous Environmental Change,” in God, Creation and
Climate Change: Spiritual and Ethical Perspectives. (Geneva: Lutheran University Press, 2009), 170.

5
5.2 Eco-Feminism Perspectives

Ecological feminism emphasises that both women and nature must be respected and states that
social and environmental issues are not separate and that the causes of the mistreatment of
Women and the environment stems from the same root. Ecological feminism examines the
connections between women and nature by emphasizing on being committed to the
environment along with the drawing of awareness between women and nature. It stresses on
the similarities of how nature and women are treated in a patriarchal society. Eco-feminists
seek to display the harm done on women and nature to voice out for justice. 16 Eco feminism
put forth the idea that life in nature must be maintained through cooperation, mutual care and
concern, and love.

5.3. Subaltern/ Dalit Perspectives

To the Dalits, the practice of untouchability is sustained and its dominant imagery is reinforced.
Adding to their fight against caste and patriarchy (by the women folks), they are denied access
to the environment in every step of the way. However, in Tamil Nadu, the Dalits are working
towards turning the unproductive pieces of land into healthy ones despite erratic weather
conditions by contributing to their share in the environment and preserving it for generations
to come, which were earlier the repositories of upper caste people. In this manner, they have
contributed to a healthy environment.17

6. Ecology and Liberation Theology

Eco-justice theology names and challenges the power structures that drive Earth's destruction.
One cannot presume that the dominant economic systems and cultural values are benign, or
that individual consumer choices will be sufficient to create a new reality. The struggle for
liberation and healing will be in direct conflict with the interests of corporations and wealthy
individuals, and it will oppose the globalized workings of a nation. If our theological
affirmations do not acknowledge the power of nations and institutions, then they do not speak
truthfully about what is going on in the world. An eco-justice liberation theology must fill us

16
Kathryn Miles, “Ecofeminism: Sociology and Environmentalism,” https://www.britannica.com/topic/
ecofeminism, (Accessed on 08/10/2020).
17
Bharti Varun, “Dalits Accessing the Environment: Issues of Identity, Neglect and Survival,” (June
18, 2020), https://www.google.com/amp/s/feminisminindia.com/2020/06/18/dalits-accessing-environment-
matteridentity-survival-denial-neglect/%3famp, (Accessed on 08/10/2020).

6
with hope. It will be certain that Exodus-like events of real transformation are possible, and
that the powers of exploitation and destruction can be overcome. The bold assurance of a
coming new reality will inspire the hard and dangerous work of creating new institutions and
rejecting false economic and political systems. The conviction in the rightness of our Earth
justice cause will sustain us, even when the struggle seems overwhelming.18

According to Leonardo Boff, a Brazilian theologian, Liberation theology and ecological

discourse have something in common: they stem from two wounds that are bleeding. The first,
the wound of poverty and wretchedness, tears of the social fabric of millions and millions of
poor people around the world. The second, systematic aggression against the earth, destroys
the equilibrium of the planet, threatened by the depredations made by a type of development
undertaken by contemporary societies, now spread throughout the world. Both lines of
reflection and action stem from a cry: the cry of the poor for life, liberty and beauty (see Exod.
3.7) in the case of liberation theology; the cry of the earth growing under oppression (see Rom.
8.22-23) in that of ecology. Both seek liberation: one of the poor by themselves, as organized
historical agents, conscientized and linked to other allies who take up their cause and their
struggle; the other of the earth through a new alliance between it and human beings, in a
brotherly/sisterly relationship and with a type of sustainable development that will respect the
different ecosystems and guarantee future generations a good quality of life.19 Sadly, with the
growth of domination through the application of science and technology the destruction of the
environment began to take place more rapidly and massively.20

Reflection

Since the earth is integral to the unity of its functioning, every aspect of the earth is affected by
what happens to any member of the earth community. “An individual is a single entity which
can be conceived of in itself without reference to other entities. A person is a unique entity
which cannot be conceived of without relation to other entities, not only to other humans but
to nature as a whole.”21 The scripture in Genesis 2: 15, clearly mentioned that “The Lord God

18
Eco-Justice Notes, The E-mail Commentary from Eco-Justice Ministries Liberation Theology for
Earth. NP. distributed 1/14/11 - ©2011. http://www.eco-justice.org/graphics/EJNotes.gif, (Accessed on
09/10/21).
19
Leonard Boff, Cry of the Earth, Cry of the Poor. (Maryknoll, NY 10545-0308: Orbis Books, 1997),
67.
20
Leonardo Boff, Ecology and Liberation: A New Paradigm (Ecology &Justice Series); (Maryknoll,
NY 10545-0308, 1995), 84.

21
John Zizioulas, “Orthodoxy and Ecological problems: A Theological Approach,” Eparhija (eparhija-
dalmatinska.hr) 57, (Accessed on 07/19/2021).

7
took the man and put him in the garden of Eden to till and keep it”. Humans’ role according to
the given scripture is to nurture and take care of the place or the Earth. Christians should be
clear that it is our duty to care for environmental problems as well as not forgetting our fellow
human being. It’d be hypocrite of us if we say we care for environmental issues but tends to be
blind towards our own fellow being and all the social injustice taking place in the society,
mostly against children and women who, according to the scripture are helpers to man. Then
the Lord God said, “It is not good that the man should be alone; I will make him a helper as his
partner” (Genesis 2:18 NRSV).

Conclusion

The Theology on Ecology voices out for justice, thereby drawing out similarities in
perspectives with relation to nature. Eco-justice theologies as an emerging theology have come
forth with various ecological issues relating to both the environmental problems as well as the
social problems. Hence, it is time that we no longer care for the environment just for our safety,
but we are to care because God has, from the beginning of creation, considered his creation to
be good. The attempt has been made to study the various ecological concerns in relation to
Christian doctrine and the scripture. In order for us to know God and to grow in spirituality,
we ought to look towards his creation and cannot neglect the visible things that God created in
his wisdom, nor can we bear to reject one another in pretence of searching for God. In other
words, human is essentially a relational being- a being in relationship with God, with other
humans and with the rest of creation.

8
Bibliography

Bergmann, Sigurd. Invoking the Spirit amid Dangerous Environmental Change, in God,
Creation and Climate Change: Spiritual and Ethical Perspectives. Geneva: Lutheran
University Press, 2009.

Conradite, M Ernst. Christianity and Ecological theology. Stellenbosch, 2006.

Keans, Laurel et al. God’s Earth is sacred; Essay on Eco-Justice. Washington, DC.

Boff, Leonardo. Ecology and Liberation: A New Paradigm Ecology &Justice Series;
Maryknoll, 1995.

Boff, Leonardo. Cry of the Earth, Cry of the Poor, Maryknoll: Orbis Books, 1997.

Courter, M. Andrew. The Ecological Christology of Joseph Sittler, Dayton Ohio: 2019.

Johnston Carol, And The Leaves of The Tree are for the Healing of the Nations; Biblical
Theological Foundations for Eco-Justice. USA, 1997.

Jenkins, Willis. Ecologies of Grace, Environmental Ethics and Christian Theology. Oxford
University New York, 2008.

Pui-Lan, Kwok. Ecology and Christology. SAGE Publications 1997.

Morciano, Milvia Maria. The Garden of God Toward a Human Ecology. Washington DC,
2014.

Moltmann Jurgen, God in creation, an ecological doctrine of creation. SCM Press LTD, 1985.

Webliography

Bharti Varun, “Dalits Accessing the Environment: Issues of Identity, Neglect and Survival,”
(June 18, 2020),
https://www.google.com/amp/s/feminisminindia.com/2020/06/18/dalits-accessing-
environment-matteridentity-survival-denial-neglect/%3famp. Accessed on
08/10/2020.

9
Eco-Justice Notes, The E-mail Commentary from Eco-Justice Ministries Liberation Theology
for Earth. NP. distributed 1/14/11 - ©2011. http://www.eco-
justice.org/graphics/EJNotes.gif. Accessed on 09/10/21.

John Zizioulas, “Orthodoxy and Ecological problems: A Theological Approach,” Eparhija

(eparhija-dalmatinska.hr) 57. Accessed on 07/19/2021.
Kathryn Miles, “Ecofeminism: Sociology and Environmentalism,” https://www.britannica.co
m/topic/ecofeminism, Accessed on 08/10/2020.
Noel Moules, Christian Eco-Theology. https://www.movement.org.uk/resources/christians-
eco-theology-first-steps, Accessed on 08/10/2021.

What is Social Ecology? By Murray Bookchin: From Social Ecology and Communalism, AK
Press, first printing, 2007. Accessed on 08/10/2021.
http://www.psichenatura.it/fileadmin/img/M._Bookchin_What_is_Social_Ecology.pdf.
Accessed on 07/10/2021.

What is ecology? https://www.esa.org/about/what does-ecology-have to-do with me/.

Accessed on 08/10/2021.

10