BIBLICAL MANTRA FOR ENVIRONMENTAL ISSUESzionsangam.com/.../2013/03/ecology-newformate.docx  · Web viewS.B Josfin RajBIBLICAL MANTRA FOR ENVIRONMENTAL ISSUESIt is an ecological reading

Dedication

Acknowledgement

I remember all those who opened my eyes towards the beauty of

nature and its pain

Table of Contents

1. BIBLICAL MANTRA FOR ENVIRONMENTAL ISSUES

a. Introduction

b. Cosmic Problem

c. Cosmic Groaning

d. Cosmic Hope

e. Conclusion

BIBLICAL MANTRA FOR ENVIRONMENTAL ISSUES1

Text: Letter to the Romans 8: 19-22

Synopsis: It is an ecological reading of Romans 8: 19-22 for a relevant biblical

solution to the present ecological issues especially in India. It also provides

praxis for present day Christians to have the vision of sustainability and

preserving for whole creation. It begins from a wider ecumenical perspective.

1 Reflection by Josfin Raj S.B, B.Th., M.Div., and M.A. Presently he is serving as faculty and warden at Mission India Theological Seminary, Nagpur. Email: [email protected]

INTRODUCTION

What you mean by theology? Now- a- days theology is defined as

sensitive towards creation, God and human beings. The Letter to the Romans is

written by such a theologian who was sensitive to the eco system-Paul, an

ecological apostle, who travelled through land, sea and sometime flied- taken

into third heaven-sensed all facets and moments of nature’s movements. Mainly

present writer attempts, here, is to view Paul’s statements with an ecological

concern.

[Context of writing the letter]: He wrote this letter to Jewish and gentile

Christians at Rome. Paul’s writing is intended to read inside the synagogue

where we see a mixture of Jews, God fearers, Christian Jews and gentiles. The

community Paul addresses is a synagogue community that is why the language

and theological coherence are high in standard. Therefore every passage,

peripherally need to see from an Old Testament or Jewish background. His main

concentration is the problem of sin in the Genesis and God’s way of restoration.

And read portion stretches such concept into a cosmic dimension.

Chapter-1

COSMIC PROBLEM

For the creation was subjected to futility v. 20

The creation is in the bondage of corruption v. 21

Paul writes to the audience about the present situation of the

creation. The creation is subjugated to futility and it is in the bondage of

corruption state. The terms futility and bondage of corruption are really

taken into note off. The noun mataioteti is translated here as futility. It

also is a state of being without use or value. It means an object that does

not function as it was designed. Phthoras is the term rendered as

corruption. NIV and NRSV render the phrase as bondage to decay. The

meaning is that the condition of creation has all the ugly and destructive

face behind the slavery bondage. Therefore Bible clearly states that

creation was not only subjected to futility but also a slavish corruption.

This combination of phrases communicated an awful, futile and desperate

state of affairs in the creation.

We need to look his statements in relation to the Genesis account of

creation. Genesis chapter 1– after creating all, God said it is ‘good’. The

good statement of God was on all His creation. But then my question is;

who made this vulnerable situation? Who made that good earth corrupted

and futile? Who is responsible for this cosmic problem? The Jewish

tradition answers this question and, Paul and audience were well known

the factor- Adam’s sin had brought harm and the domination of evil

powers to all creation. The causative factor behind this problem is nothing

but the so called crown of creation. The problem makers are we –

ourselves. For the selfish and lavish interests we exploit and pollute the

creation. The concept of stewards of the earth is turned into killers of

environment. Making fertile land into pesticide land, making good air into

poisoness air, the rivers and streams with pure water turned into garbage

area. The so called punya nathi Ganges is under threat. Yes my dear

friend, cosmos is in an age old problem. Do we not understand that earth

quakes, floods, volcanic eruption and hurricanes are the result of human’s

environmental abuse? The problem is not settled till now but continues

with its giant way. The problem is continuing with global warming,

loosing of species from the planet and animal kingdoms, whereas on the

other side the problem makers are billions and millions. It is the problem

we face today. The voice and cry of the creation is not heard by the

majority so called crown of creation.

But here a person, Paul, hears the groaning and agony of whole

creation and write to Christians at Rome, for we know that the whole

creation groans and labors with birth pangs together until now. Groaning

of whole creation- So the second point is cosmic groaning.

Chapter-2

COSMIC GROANING

For we know that the whole creation groans and

labors with birth pangs together until now v. 22

The cosmic problem is the cause for this loud cosmic groan. Paul is

very sensitive to the nature. The verse 22 says whole creation groans and

suffers together. Two words are used- sustenazei kai sunodinei . The

sustenazei means to groan together with lament. Sunodinei is defined as

travail in pain together, to have pangs in company, suffer agony together.

That means it is not a single voice. But it is cries in plural. Cries from

different sections of creation come together in this cosmic problematic

situation. Whole creation groans together. New Testament Commentator

Cranfield translates ‘together’ as one accord. That means the cries of

universe is cosmic in nature. The groan or cry of nature is started when

human being corrupted themselves and fellow creations as we read from

the beginning of Genesis chapter 3. The following chapter Habels’ blood

cried out from earth. Land did not give fertility to Cain. It is a form of

nature’s cry. The whole world of nature sighs for release from the agony

of the ages. It is also the present experience of all creation. It cries out and

cries out. Paul heard their groaning and tells to the first century

Christians- “we know the creations groaning and sighs”. The question to

the present established churches and modern Christians is that do you hear

their groaning? Present situation of environment suggests that creation is

at the zenith of groaning. And we must know we are the causative factor

for their groaning. Let I may open up their cry before you. Do you

remember 2004 Dec.24, tsunami, it was a cry of the creation. The climate

changes are the groaning of the creation. The tears of our mother earth is

flowing and becoming flood. The heartbeat of my mother is heard as earth

quake. Don’t you hear? The voice of earth is ignored but cannot be

silenced. African Christian writer Mercy Amba Oduyoye’s poem Biribi

wo soro (there is something in heavens) writes like this:

“The whole body is sick, from top to toe

The whole people groan

And so does the earth

The heavens scream out against pollution

And so God weeps

We know it

There is something in heavens

God, let it reach us”.

It is the right time for us to bring the cosmic cry to the church, to

the public. Medha Patkar, and other environmental activists brought the

cries of nature to the public. Cries from quarries and coal mining areas are

very loud. Let us hear their voice responds to it. Their painful voice

expresses an expectation of redemption from present chaos.

Paul explains that there is a hope of redemption awaits for creation.

Chapter-3

COSMIC HOPE

Creation eagerly waits v. 19.

God subjected creation in hope v.20.

Delivered into glorious liberty v. 21

Apostle Paul, here, become a spoke person of creation. In other

words he translates the expectation of creation to the audience. The

groaning and pain of creation is given a positive dimension. The ultimate

end of the birth pang is positive result. It is written here- God subjugated

creation with hope. In Greek thought world, HOPE is a consoling dream

of imagination which causes to forget our present trouble. On the other

side Rabbinic Judaism has a hope based on uncertainty. First century

Rabbi rabban Jochanan Ben Zakkai wept in dead bed because uncertainty

on the way of Garden of Eden and Gehinnom. It was same with R

Jochanam bar Wappache, the Palestinian Amneanen. When he died, he

asked to be buried neither in white clothes nor black, but in-neutral

shades, so that he would not be ashamed if he were given a place among

the righteous or among sinners. Both case the hope is uncertain- a

pessimistic mood. That means under law there is no universal hope. It is

clear in John. 5:45 that there is no universal hope is possible under

nomism. Therefore early Christian hope was entirely differing from Greco

and Rabbinic Judaism. The phrase eph elpidei is rendered here for hope. It

is an expectation of good is closely linked with trust. This expectation is

also yearning in which the element of patient waiting is emphasized. This

hope is naturally directed to God. It is a confidence in God’s protection

and help. If hope is fixed on God, it embraces at once the three elements

of expectation of the future, trust and patience of waiting. Then, the hope

of whole creation is not forgetting their present sufferings nor based upon

a void and uncertain future. But it is a hope fixed upon God where

patiently waiting for God’s protection and restoration. It is a hope for

cosmic renewal, hope for glory, and hope of Reversal.

The Christian hope rests on the divine act of salvation

accomplished in Christ as an eschatological blessing. Jesus commenced

the eschatological era. In this new era, His approach to the creation was

sacramental. The whole of creation was for him symbol and sacrament of

the kingdom of God. The lilies of the field, the birds of the air, the

sheepfold, the vineyard, the fig tree, the sunshine, the rainfall, the wind

and storm are symbols and parable of the kingdom of God. Then, in one

sense the eschatological era inaugurated with the stories of nature and

creation. It must be continued. But what happened now? Christians were

looking only for other world yet to come by forgetting present

experiences. But, in the reality of pain, having trust in the divine

protection and patiently partake His vision, is the challenge before us. We

claim we live for another world and trying to run away from the nature. It

is the time to recognize the creation is also members of this eschatological

community. We should not repeat the past of stamping over the nature.

But let our spirituality be touch with nature. Let church may gathered

under the trees with fresh air and co- creatures. Let our preaching may not

hinder the flow of gentle breeze. Let our service may also extend to the

nature. Let us hold our hands together for planting greenery. As a

Redeemed Community our deeds should not harm the fellow traveler to

culmination of redemption. Save our Mother Earth. And God may Heal

our Land.

Prayer and Benediction

Lord, we acknowledge that You are the Creator of both

human and other creatures. We together are Your children. But

because of our- the human’s sin, our sibling creation also

became futile and corrupted. We are continuing such tradition

without hearing their groaning. But Your mighty word is clear

through the ECOLOGICAL APOSTLE PAUL. We ask pardon

Lord. Forgive us. We pledge that we will strive for the

preserving of eco system by planting trees, reducing the use of

spray, pesticides, plastics and all that harm Your creation. Lord,

in your presence we take this bow. Now may the love of Creator

Father, grace of Protector Jesus and living communion of

Sustainer Holy spirit now be with us and all creatures forever …

Amen

In Christ’s ServiceJosfin Raj S.B

[email protected]

About the Author

Josfin Raj S.B is from Thiruvananthapuram, southernpart of Kerala, India. He has completed B.Th and M.Divfrom New Life Biblical Seminary, Ayoor, Kollam. Healso holds M.A in Christian Studies from MadrasUniversity. He is active member in Zion Youth Movement. Presently, he is a faculty at Mission IndiaTheological Seminary, Nagpur, Maharashtra.