|
Eco-spirituality is the humble way of caring for the Earth. It is the area where modern ecology and the resources of the spirit overlap and cry out for
all of us to abandon the behaviour destructive of the natural world and to transform our attitudes towards the Earth.
Eco-spirituality is a more contemporary form of nature mysticism, a very precious form of spirituality, part of the Franciscan vision and the insight
expressed in the metaphor of creation as a great book that humanity must learn to read (Teasdale, 1994).
It requires of us humility, a quality of having a modest sense of one's own importance in front of other human beings and the rest of created world. It
is often misunderstood as humiliating and lowering one's dignity, against what people of the Western culture are conditioned since childhood.
Eco-spirituality also implies the acceptance and practice of non-violence which anticipates a new civilization: universal, enlightened, peaceful, just,
ecologically wise and free of need for armaments. A "Civilization of Love", in the words of the Pontiff Paul VI.
Not all people are spiritually inclined, even though they may share many values such as reverence for life and appreciation of beauty with those who
are spiritually oriented. We cannot escape the fact that we live in a physical, material reality and our living human spirit is always enfleshed in a material body. This makes us a being in the world of other
beings, all interacting and interdependent (Cummings, 1991).
Since the advent of book culture in the XVIth Century, the Western world has gone through the visual culture of the cinema in late 1885 to what is now
the "triumph of the audio-visual". According to some Protestant authors it has brought about the "humiliation of the word" (Ellul, 1981).
Today mass media seek customers rather than audiences. They pervert the mores in a subliminal way and offer everything as entertainment (Postman,
1987). The marketing techniques of television, as applied to education, and even evangelization, actually result in features that stand in the way of religious experience.
The images in the media are not innocent: they are invasive and they do not stimulate people to act in a positive way, even when they inform. This is
essentially the reason for the "loss" of so many positive features of television in terms of human involvement in the responsible care of the Earth and of all our fellow creatures. It prevents people from
relating to both the human and the divine.
Unfortunately, in the past as well as today, materialism and secularism fight for the soul of each of us and for the "soul of the world"
(Wessels, 1996). As Wessels and other church leaders point out, in today's audio-visual culture the person takes precedence over the issue, whereas in verbal culture it is the other way around. Thus, credibility
becomes more important than belief.
People are mesmerized by science and technology, and do not question them as they do religious beliefs. They are apt to take lightly any ethical
principles, just as they do with rules and regulations that do not appeal to them. But, well informed people are concerned about the possibility of overcoming the illusions about biotechnology (Perlas, 1994), before
it interferes in an irreversible way with the natural order of things.
Although it is possible to use bioethics in the cause of the environment without reference to any creed (Potter, 1988; IUCN, 1991), religious vision
may enlighten it in the interdisciplinary effort to find solutions for the problems created by techno-science (Llano Escobar, 1995).
Recently, Metropolitan John of Pergamon, senior bishop of the Greek Orthodox Church stated that the ecological problem cannot be addressed without
reference to ethics and religion. According to him it is essentially a spiritual issue (1996).
In a message for the World Environment Day, June 5, 1995, John Paul II, the "ecologist" pope of the Catholic Church, reiterated his concern
for the Earth, our home, created by God with a delicate balance which must be maintained and, where it is necessary, restored. The Earth is not our to do as we please. He continued, as always, to emphasize the
dignity of the human person, the importance of the common good, the value of human life and the protection of the weakest. He appealed to end this very moment the plundering of the Earth to satisfy ever growing
demands for consumer goods and for greater profits as an end in itself.
The cause of the Planet Earth, our common home, must bring closer together all people of good will. Believers, in particular, have a special obligation
to defend the environment. Cardinal Francis Arinze (1995), President of the Pontifical Council for Interreligious Dialogue, sent a special message to Buddhist friends of the occasion of "Vesakha", the
anniversary of Buddha. He pointed out how the teachings on Karuna, compassion, links it to harmony and peace. Compassion is not to be limited to human beings alone but it is to be practised towards all beings.
Arinze quoted himself from a message to the Muslim friends where he said that the ignorance of the teachings of our respective religions has led our
world to certain disastrous consequences: the gradual destruction of the ozone layer, air and water pollution, the poisoning of the earth, excessive deforestation, the disappearance of plant and animal species. Our
world, he said, runs the risk of seeing some of its natural resources depleted. The danger caused by industrial and nuclear waste should also be mentioned. It would not be an exaggeration to speak of an ecological
crisis and of environmental insecurity, which give rise to a sense of precariousness. In addition, the ecological crisis is a problem of a moral kind.
Many theologians today try to convey the sense of the spiritual and the sacred in nature. Berry (1988) pointed out that the universe, the solar system,
and the planet earth in themselves and in their evolutionary emergence constitute for the human community the primary revelation of that ultimate mystery when all things emerge into being. Creation for early Celtic
Christians let through glimpses of the glory of God. Like Francis of Assisi they could feel the kinship with all the creatures, the strongest link to God, the creator.
For modern people of the Western world it is not easy to identify with all creation and to feel empathy for other creatures. Lorna Green (1994)
describes her "journey" when, at the age of forty-one, after studying science, philosophy and spiritual traditions, she came to summarize her new knowledge in four concepts. "The Earth is: living,
conscious, spiritual, divine. It is not a machine but like all beings it lives within limits, which men have outstripped, and now it has to self-limit itself."
In the "Afterword" to her book she states that her way to relate to the earth has been prayer. "Prayer opens one to the inner depths and
makes available to one the power of the universe."
More than twenty authors, who resort to spirituality and prayer in the cause of the Earth contributed their views to a book titled "Embracing
Earth - Catholic approaches to Ecology (LaChance & Carroll, eds. 1994).
There is no doubt that prayer is an important instrument for environmental healing and renewal, but active participation in God's work is also equally
needed.
Fritsch, a priest and chemist, is involved in practical rural problems in his Appalachia-Science in the Public Interest project, where has seek to
develop "healthy relations with a healthy Earth". Ecology of healing the Earth is not for professionals, specialists, and elites; it is meant for all people who steward, show concern for, celebrate,
advocate for, show compassion for, attend to, delve Some heal through healthy habits of coexistence, others through spiritual contemplation and prayer, still others in actively preserving the environmental
conditions of good health, and others by treatment of the illness.
It takes an educational process to bring in a sense of mystery for diversity, or to show compassion and try to assist when harm occurs. Renouncing and
denouncing victimizing practices is the role of others; even those who generate healthy entertainment are part of the process.
This diversity in the ways of "healing the Earth" are charismas, gifts of the Holy Spirit that empowers us to act and to serve as models for
encouraging and inspiring others (Fritsch, 1987, 1992; Fritsch & McDonald, 1993; Sears & Fritsch, 1994).
Fritsch explains that the kinship of Earth and human beings is both ecological and theological. All beings of Earth are interrelated in both origin and
destiny. The health of each organism, whether human or otherwise, is intertwined with that of other beings on this planet, those who came before, are living now, and those who are yet to come. His ethics consists in
the HERE, the NOW, and US.
As we awaken spiritually to understand this, we ourselves are healed of the former attitude of dominance toward Earth (Colon, 1994). We begin to see
the natural world as a source of the divine. We begin to discover at the heart of the universe a source of love, goodness, and affection for the entire Earth community. We experience Earth as the source and basis of
our life and we celebrate oneness with the Earth, a mysticism with the land.
As we reflect on our origins, we start to understand ourselves in communion with the universe. The universe discovers itself in us and we celebrate our
journey with Earth as our spiritual journey.
The confrontation with the universe should bring about the feeling of humility. But caring for the Earth may also require sacrifice.
The new Catechism of the Catholic Church, published in Spanish in 1992, dedicates pages 70-80 to Catechesis on Creation, pages 82-85 to the Visible
World, and pages 85-89 to Man. Also pages 396-399 on human freedom and the morality of human acts. The 7th Commandment, thou shall not steal, applies to our stewardship of earth's resources, especially the text on
pages 527-528 on the respect of the integrity of Creation. Applicable to our relation with the Earth are also various texts on earthly goods and their limit of disorderly use, and on the common good.
The Catholic Church was present in the Earth Summit in Rio de Janeiro in 1992 with the declarations of Archbishop Renato Martino and of Cardinal Angelo
Sodano.
The Catholic Church in the Dominican Republic has been involved for many years in preaching in favour of nature and the environment, also within the
social context of the Church doctrine. In 1987 the Bishops of the Dominican Republic produced an unprecedented document in Spanish on the relation of man with nature, which analyzes the situation in their country,
presents the doctrine that applies to the issue, and suggests the conduct to prevent further destruction of God's given resources. It is a call for ecological morality and action (Jakowska, 1988a).
It is against this background that we decided to introduce nature among those dedicated to preparing children for the First Communion and teaching
religion in local communities. The existence in the Youth Ministry, Patoral Juvenil Arquidiocesana, of an ecologically-oriented group, permitted presenting some ideas.
However, it was an International Consultation on God, People and Nature, held in Sao Paulo, Brazil, in 1988, that stimulated an experimental project in
a small parish in Santo Domingo. It was meant to bring closer to nature, in a theocentric context, a small group of practising Catholics (Jakowska, 1988b).
It became apparent to us that the message of the Pastoral Letter of 1987 needed immediate "translation" into terms intelligible to children
and newly alphabetized persons if it is to become known and applied.
In this small community we became convinced that the future of the country depends on individual "ecological conversion", on a drastic change
of attitudes towards nature and towards all forms of life, as well as on new ways of using resources, especially food and water.
It appeared obvious that this can be accomplished only by accepting the moral implications of our responsibility for God's heritage, rather than on our
use of science and technology, which have failed us to a great extent. We also believe in prayer as an instrument of social change.
A plan was designed to help achieve an individual "ecological conversion" in six simple steps, on the way to collective awareness raising.
The plan was used in different format and circumstances: as week-end retreat, as one day retreat, as half-day sessions and even less than one hour treatment, depending on specific needs, in Spanish.
The most beneficial circumstances were in a chapel-garden setting, with brief introduction to each of the six themes, and individual meditation (in
total silence and freedom of using the chapel or the garden) on brief quotations from the psalms, and other parts of the Scriptures.
We tried to bring about the understanding that Nature is the first book of the human kind, and that God reveals Himself in all things and beings that
He created, in the universal order, and in the mysterious processes of continuity of creation through evolution.
We pointed out that God requires that we care for this legacy, recognizing how small we are in reference to the universe. Ours is the moral
responsibility as heirs of God the Father, as the most privileged creatures on Earth, who recognize the rights and the obligations of each human generations for the just enjoyment of Earth's treasures, preserving
the environment clean and healthy, trying to eliminate or to diminish pollution, and even modifying our way of thinking and talking about Nature, applying moral principles to our relations with Nature.
We also stated that God offers to us a legacy for legitimate use, for our sustain, and for the enjoyment of the beauty and other features of the
natural world that appeal to our senses. With these privileges we have the obligation to preserve life in every form, not only for our own good, but also for the generations to come.
Theme 1 refer to the greatness and the beauty of Creation, which calls for the adoration and praise of the Lord. Among the quotations are the verses
from Psalm 19, 24, 29, 33, selection from Job 12, 7-12 and Revelation 4,11.
The topic is introduced with some familiar examples to which persons may relate easily, as they are asked to seek out the reasons for adoring and
praising the Lord of all Creation.
Theme 2 concentrates on the great diversity of the gifts of Creation, what scientists refer to as biological diversity or biodiversity. We must give
thanks to the Lord for all we personally experience as gifts of nature, starting with our own life as God's gift, and for all that makes life on Earth possible for people in different parts of the Earth.
Selections for meditation include among other Psalms 104, Psalm 50, and other forms of thanksgiving from the Scriptures. But it is also important to
awaken at this point a deep sense of gratitude and appreciation of the natural world.
Theme 3 brings us to consider the damage caused by humankind to the integrity of Creation, the disappearance of so many plant and animal species, and a
profound sorrow for any personal involvement with damaging God's world, and also a shared guilt for all the damage to the environment that occurred in the past and occurs now, e.g. Through area destruction and
pollution of air, water, and soil.
We consider here some of the problems close to home, of pollution and of deforestation, of garbage accumulation and excessive consumerism among those
who can least afford it. We try to bring in some consideration for defenceless creatures people use and abuse.
Theme 4 is the essential part of this activity - it must bring about a personal conviction that we cannot continue to be active and/or passive
participants in the destruction of the Earth, a sort of "ecological conversion" based on our responsibility to the Lord, the Creator. This personal act must involve repentance and the sincere commitment to
sin no more against Nature.
The selections to guide towards this "ecological conversion" may include quotations from the Pastoral Letter of the Dominican Bishops of
1987, also from Rom. 8,20 and other texts that may inspire us.
Theme 5 is the product of this conversion and determination to collaborate with the Lord in the protection and restoration of Nature. We must accept
the responsibility on a personal level and establish a link between God-directed wisdom to carry out His work.
Psalm 104,30 etc. may inspire us to consider some matters to prepare us for a wiser use of natural resources, the true gifts of the Earth. We may also
consider our role in terms of the document of Vatican II called Gaudium et Spes, 35. We may orient towards developing solidarity with the Earth and its creatures.
Theme 6 calls for us to translate our Faith into action. This is often considered beyond individual power because people think environment can be saved
only by government or other massive effort. But we often forget that small humble acts may lead to great changes that are appreciated by many. This is the moment where the entire program must come to fruition in
small acts on personal level that will add up to visible appreciable results.
We may seek inspiration in 2 Cor. 6, 1-2, or in Isaias 58,12. Psalm 84 may help us to meditate. We must remember that every creature is here to serve,
in life or in death, the rest of the living community. We, too, are called to serve and to improve the natural environment for which we are responsible before God our Lord. We cannot achieve perfection without
service to others, including the Earth that needs us. The Pastoral Letter of 1987, 55, may help us consider our role and direct our thoughts towards many small ways in which we can contribute.
How can we judge the value and the effectiveness of this modest program aimed at raising of individual spiritual awareness of the natural world?
This depends on many factors, on the leaders and the participants, on the frequency of the "good" message and the sincerity in the acceptance
of the six guiding steps toward change. It may be manifested in small victories in the war between the material and the spiritual forces.
Today, in growing cities, full of rural "refugees", where the quality of life is rapidly spiralling down, we are only armed with prayer.
We also have experience that tells us what the Earth needs and how it can be helped and healed.
Yet, we face the ignorance and greed of powerful modern "pirates" who constantly attempt against the remaining natural green areas and bodies
of water still left relatively healthy to sustain the future health of its growing human population. Every day we learn about destruction and pollution, and public indifference to the slaughter of the sacred.
But green is the colour of Hope, and we must be sustained by this virtue, necessary to carry on our mission. Only with Hope, and our Faith to guide us,
we can hold on to our values and pray for the spiritual strength to resist the attacks against our Mother Earth.
Permit me to finish with a prayer, reproduced in Sacred Spaces, a publication of Canadian Coalition for Ecology, Ethics and Religion (Jakowska, 1993).
Lord, you gave us this planet on which we live with all it contains as a common inheritance to share with other creatures and other human beings.
Help us understand the mysteries of nature in order to respect your Creation and to use your creatures according to your laws.
Help us use your gifts wisely and justly, thinking not only of ourselves but also of other people in other parts of the world who have the right to
share them.
Do not permit that through our greed and negligence the Earth becomes poorer in forests and rivers, in plants and animals, and other wonders of nature
that glorify you with their presence.
Help us love your Creation in every form of matter and in every form of life, but especially in our human brothers and sisters.
Help us serve one another as other creatures do according to your will, using wisely what we may use of your gifts and sharing them with all the living
creatures of our planet.
Help us preserve our environment clean and healthy for all and make the right decisions to restore what has been destroyed,
So that we may serve you better in harmony and peace with nature. Amen.
References
Arinze, Francisco. 1995. Believers must act to defend environment. Ecology is theme of Cardinal Arinze's message to Buddhists for "Vesakha".
L'Osservatore Romano No. 23 June 7, 1995, page 3. (indirect citation).
Berry, Thomas. 1988. The dream of the Earth. San Francisco: Sierra Club Books.
Colon, James. 1994. Earth Story, Sacred Story. Foreword by Thomas Berry. 148 p. Twenty-Third Publications, Mystic, Connecticut 06355 USA.
Cummings, Charles. 1991. Eco-Spirituality. Toward a reverent life. 164 p. Paulist Press, Mahwah, N.J. USA.
Ellul, Jaques. 1981. La parole humilie. Paris. (The Humiliation of the Word. English Translation. Grand Rapids, USA. 1985) Cited in Wessels, 1996.
Fritsch, Albert J. 1987. Renew the Face of the Earth. 280 pares. Loyola University Press, Chicago.
Fritsch, Albert. 1992. Down to Earth Spirituality. 208 p. ASPI Publications, Mt. Vernon, KY 40456-9806 USA.
Fritsch, Albert & Andy McDonald. 1993. Out of the Wasteland. (draft) 123 p. ASPI Publications. Mt. Vernon, KY 40456-9806. USA.
Green, Lorna. 1994. Earth Age - a new vision of God, the human and the Earth. 139. Paulist Press, Mahwah, N.J., USA.
IUCN-UNEP-WWF. 1991. Caring for the Earth - a strategy for sustainable living. 228 pages. Gland, Switzerland.
Jakowska, Sophie. 1988a. A call for ecological morality and action - the Pastoral Letter of the Roman Catholic Bishops of the Dominican Republic,
January 21, 1987. Workshop on Ethics. Feb. 3, 1988, XVIIth General Assembly of the International Union for Conservation of Nature and Natural Resources, IUCN, San Jose, Costa Rica.
Jakowska, Sophie. 1988b. Bringing God's people closer to nature. An experimental project in a small parish in Santo Domingo. World Council of Churches
International Consultation on "God, People and Nature - One Community", Sao Paulo, Brazil, Juni 25-July 2, 1988.
Jakowska, Sophie. 1993. Peace with Nature. A Prayer from the Dominican Republic. Sacred Spaces, Canadian Coalition for Ecology and Religion, vol. 3,
No. 3, May-June, 1993.
Jakowska, Sophie. 1994. Changing attitudes and practices for caring for the Earth. A religious perspective. Workshop ot the Commission on Education and
Communication, CEC, The World Conservation Union, IUCN, Jan. 16, 1994, Buenos Aires, Argentina.
LaChance, Altert J. & John E. Carroll, ed. 1994. Embracing Earth. Catholic Approach to Ecology. 280 p. Orbis Books, Maryknoll, New York 10545, USA.
Llano Escobar, Alfonso. 1995. Lecture by the President of the Federation of Latin American Institutions of Bioethics (FELAIBE). Santo Domingo, Dom.
Rep. (pers.comm.)
Metropolitan John of Pergamon. 1996. Ecological ascetism: a cultural revolution. Our Planed, vol 7, No. 6, 7-8.
Postman, N. 1987. Amusing ourselves to death: public discourse in the age of show business. New York, USA.
Potter, Van Rensselaer. 1988. Global Bioethics - Building on the Leopold legacy. 195 pages. Michigan State University Press, East Lansing, Michigan
48823, USA.
Perlas, Nicanor. 1994. Overcoming illusions about biotechnology. 119 p. Third World Network, Penang, Malaysia.
Sears, Robert T. & Albert J. Fritsch. 1994. Earth Healing: a resurrection-centered approach. ASPI Publications. 50 Lair St. Mt. Vernon, KY
40456-9806 USA.
Teasdale, Wayne. 1994. Concluding Reflections. Toward a second Axial Age. p. 255-275. In: Embracing the Earth - Catholic Approach to Ecology. Albert J.
LaChance & John E. Carroll, editors. Orbis Books, Maryknoll, New York 10545.
Wessels, Antonie. 1996. Secularized Europe - Who will carry off its souls? 48 p. WCC Publications, Geneva, Switzerland.
Acknowledgement
Thanks are expressed to M. A. Partha Sarathy and others responsible for this meeting for the invitation to participate and the generous funding.
top
|
