Open Book on “Laudato Si’: Care for Our Common Home”

In our final Open Book cycle for 2017 (starting Thursday 19th October), we go green! How does Christian faith relate to ecology? Does the Christ care about climate change? If we love the Creator, how should this affect the practices of his church? In short:

How would the Creator have us see and steward the gift of Creation?

Our conversation partner is the Argentinian, Jorge Mario Bergoglio. You likely know him better as the 266th Sovereign of Vatican City, Pope Francis (or Papa Francesco as Italians fondly call him), who took his name from the nature loving Saint Francis of Assisi.

Pope Francis’s 2015 Encyclical, Laudato Si’ (“Praise be to You”) establishes an expansive theological frame of a creational “common good” and “ecological citizenship”, within which our lives and work can be situated. As the subtitle suggests, it’s on “care for our common home”–where humans are entrusted with a unique care-taking role from within nature, rather than dominating fellow creatures for our anthropocentric ends.

(This human-centred assumption is both amusingly and disturbingly exposed by animators Steve Cutts in “Man” and Dr. Seuss’s The Lorax in the song “How Bad Can I Be?”;  Prince Ea’s spoken word pieces “Dear Future Generations: Sorry” and “Man vs. Earth” are a tad more melancholic.)

That is, our Genesis 1:28 authority to “rule” and have “dominion” (kabash and radar in the Hebrew), as God’s image bearers, empowers the Genesis 2:15 purpose of this call to “care for” and “keep” creation (abad and shamar), in the same way God tends and cares for us, expressed in the Aaronic blessing of Numbers 6:24-26:

Tillers_MakoHoranaiThe Lord bless you and keep you;
the Lord make his face shine on you
    and be gracious to you;
the Lord turn his face toward you
    and give you peace.

There has been a world-wide growing sense that unconstrained human activity and over-consumption has damaged God’s very good gift of Earth, becoming in Bill McKibben’s words Eaarth–an irreversibly changed and tough new planet on which we must make our way forward, humbled for having spoiled our home.

And yet, living out of a Greek/neo-Platonic legacy, many Christians have ignored the memo. Perhaps worse, in ecologist Lynn White’s classic 1967 essay, “The Historical Roots of Our Ecological Crisis” here, our western reading of the Bible may itself be uniquely to blame for the mess we’re in. We have a tendency to spiritualise the nature and purpose of humanity. You know, where God will burn up all physical things bright and beautiful in the end, taking the “real me”, my disembodied essence, to heaven for eternity … so cut the greeny talk and just get on with preaching and saving sinking souls off our Titanic planet. But is this who we truly are and what we truly believe? This precarious ecological moment may be reawakening an at once more ancient and future-looking reading of the Bible and framing of faith.

Many churches have missed the missional logic of resurrection, and struggled to see that “creation care is a gospel priority.” As the Lausanne Cape-Town Commitment II.2.6 says here, “We are also commanded to care for the earth and all its creatures, because the earth belongs to God, not to us. We do this for the sake of the Lord Jesus Christ who is the creator, owner, sustainer, redeemer and heir of all creation.”

(For more, see their Creation Care Issue Network, their Occasional Paper on “An Evangelical Commitment to Simple Lifestyle“, the Jamaica Call to Action, and the excellent essays in Colin Bell and Robert White’s (eds) volume, Creation Care and the Gospel: Reconsidering the Mission of the Church [2016]. The leading light in combining best theology and ecological practice is A’Rocha [international here; Australia site here; fb here; led by Roger Jaensch]. See also “Green Christian”, “Common Grace”, Mike Pope’s 2013 Tinsley Annual Lecture “Preaching to the Birds?”, and Byron Smith’s facebook posts on environmental activism. For some solid theological underpinning, see Richard Bauckham’s The Bible and Ecology, and Living with Other Creatures.)

The National Church Life Survey in Australia’s numerous reports on faith and the environment (here; podcast here) reveal that only 28 percent of Christians believe that “caring for the earth is an essential part of mission”, despite nearly 7 in 10 believing that “nature is sacred”. Only 22 percent disagree with the belief that “plants and animals exist primarily for human use”. (This is a radically different attitude to our Indigenous forebears, in “The Uluru Statement” asserting our integral connection to the land.) Not surprisingly, then, only a quarter of Jesus’ followers in Australia are very active in caring for the environment as part of their responsibility as disciples–roughly the same proportion of Christians who are even aware of Papa Francesco’s illuminating ecological encyclical Laudato Si’. Which is why it’s high time we delve into this gem.

(For commentary on Laudato Si’, see here for a Catholic introduction, here and here for A’Rocha’s Protestant take, here and here for secular commentary, and here for a taste of how the National Council of Churches in Australia have responded with an “Eco-Mission” project, drawing on the work of its member Clive Ayre. I’ve written about “Shalom and Sustainability” from an educational/curriculum perspective, in Clive’s ecological edition of the Australian Journal of Mission Studies here, December 2016, pp. 60-67.)

Thankfully, changing our habits isn’t rocket science, whether at the civic/political, local community and church, or consumer level! Churches have recycled, planted trees, hosted community gardens, celebrated environmental days or seasons, run children’s activities, worshipped outside in nature, worked on a project in their community and participated in advocacy campaigns for the environment in the last two years, according to NCLS Research.

Well, there’s always more to say. You can read my worldview notes on Creation here, or watch a stirring talk by celebrated Brazilian politician and environmental activist Marina Silva, for her work in saving the Amazonian forest here.

destroying-nature-is-destroying-life-surachai-puthikulangkura-robin-wood-8-2

You could also explore global climate change responses after the Paris accord here, and what this looks like in Oceania here. And for an artistic angle, see Robin Wood’s powerful images for the “Destroying Nature Is Destroying Life” campaign here.

Of the posting of links, there is no end, and too much reading just makes one tired! So, as the pointy end of this blog, can I simply invite you to join us in conversation as we consider a new way of being creaturely, stumbling imperfectly forward as we work in love for the care of our common home?

OPEN BOOK, THURSDAYS 7PM | Pope Francis’s Laudato Si’ (LS; website here)
(Click session # hyperlink for liturgy/ppnt slides)

cc-cover-200x300

October 19 | LS 1, pp. 1-44: Intro + Ch. 1 “What Is Happening to Our Common Home?” (§1-61)

November 2 | LS 2, pp. 45-101: Ch. 2 “The Gospel of Creation” pp. 45-74 (§62-100) + Ch. 3 “The Human Roots of the Ecological Crisis” pp75-101 (§101-136)

November 16 | LS 3, pp. 103-148: Ch. 4 “Integral Ecology” pp. 103-120 (§137-162) + Ch. 5 “Lines of Approach and Action” pp.121-148 (§163-201)

November 30 | LS 4, pp. 149-180: Ch. 6 “Ecological Education and Spirituality” (§202-246).

 

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