In this humble paper, I the writer will discuss the ecological sins and ecological salvation. Even though there may have many ecological sins and salvation according to ecologists and theologians, this short paper will emphasize the Christian doctrine of original sins to help well understanding resent ecological sins; observe that the main or the foundation of ecological sins as neglect of the biblical doctrine of creation; and express awaking manifesto on ecological sins.
And regarding ecological salvation, the writer of this humble paper will emphasize creation care and attempted work of our Lord Jesus Christ; then conclude with the writer personal understanding of ecological sins and salvation. L. Ecological Sins According to William H. Becker, the Christian doctrine of original sin can help clarify our understanding of the resent Ecological crisis, to understanding of current Ecological sins in four respects.
It can expose to view:l (1) the powerful role of social and economic forces that promote ecological self-destructiveness and have the appearance of “necessity” or “destiny,” though they involve human choice; (2) our culture’s pervasive confusion of material success with spiritual fulfillment; (3) our diction to what we know is destroying us; and (4) the totalitarian character of our ecocide mentality, which influences all dimensions of our culture, diminishing our ability to reason even as it distorts our desiring and willing.
The doctrine of original sin helps us see that we are socializing ourselves to sin ecologically. Our present anti-ecological behavior is thoroughly rooted in a social context actively supported and promoted by a powerful process of colonization and education. 2 In his book The Poverty of Affluence, Paul Yachted suggests that this ecological destructiveness mess logical and attractive because we have socialized ourselves to see economic well-being, which requires ever-increasing economic growth, as the primary symbol and proof of personal and social success, worthiness, identity, and meaning. Thomas Berry describes Americans today as “autistic” with respect to nature. We are a people “so locked up in themselves that no one and nothing else can get in…. We are talking to ourselves. We are not talking to the river; we are not listening to the river. “4 Walker’s pointed application of original sin to the ecological issue serves to Reese again our question, why is it that ecological theologian have, in general, avoided reference to this doctrine? Examination of some of their writings suggests the following answers. First, many theologians concerned with ecology have concluded that Christianity abysmal record on this issue is due largely to its central focus on the process of human redemption from sin, hence on Christ the redeemer, with a consequent deemphasizes on God as Creator, on God’s presence in and concern with all of creation. Matthew Fox’s “creation spirituality” and Thomas Berry’s argument that the Christian “creed itself is overbalanced in favor of redemption…. Creation becomes increasingly less important. 6 In the second place, emphasis upon the fall of humankind and original sin suggests that the world as a whole is fallen. “A fall or redemption tradition,” writes Matthew Fox, “by devaluation the spirituality of matter, has led people to believe that spiritual depth consists in letting go of things” by ascetically separating oneself from this world. Restoring the dignity and spiritual integrity of the material world, according to this logic, seems to entail De-emphasis on he fall and original sin. Third, ecological theologians avoid this doctrine because it is the basis for the doctrine of salvation by a divine savior.
Original sin understands human nature to be so distorted (“totally depraved”) by sin that it no longer possesses a clear apprehension of God’s goodness and love and is inclined inevitably to choose what is evil. Given this utterly fallen condition, humanity is not capable of saving itself; a divine savior is required. 8 In an interesting passage, Thomas Berry argues that Paul stressed the doctrine of original sin precisely because he wished to eighteen the significance of Jesus the Christ as a savior. “In order to exalt the Christ redemptive process, SST.
Paul has to have something that we need to be redeemed from. “9 More recently, according to Howard A. Snyder for evangelical worldview one of Ecological sins is Neglect of the biblical doctrine of creation. 10 Evangelicals often neglect the prior biblical doctrine of creation itself. Biblically speaking, the doctrine of new creation depends upon a right understanding of the original creation. In practice, Evangelical theology often begins with Genesis 3 rather than Genesis 1 . All are sinners in need of God’s saving grace.
But biblical theology does not begin with sin; it begins with creation. Human beings-?man and woman together-?are created in the image of God and placed in a garden which also reflects God’s nature. Scripture consistently grounds God’s glorious work through Jesus Christ by the Spirit in both creation and redemption. Jesus Christ is both “the firstborn of all creation” and “the firstborn from the dead”-?affirmations that unite creation and redemption (Cool. 1:15, 1:18). In the Book of Revelation, God is praised in hymns celebrating both creation (Rev. :1 1) and redemption through the blood of Christ (Rev. :9). In the Old Testament, the Sabbath, so full of scatological portent, is grounded both in creation (Ex. 20:11) and redemption from Egyptian slavery (Duet. 5:15). It is remarkable the way Scripture consistently holds together the themes of creation and redemption. The biblical doctrine of redemption through the cross presupposes the doctrine of creation, and redemption can never be understood in a fully biblical way unless the full story of creation, and not Just human creation, is kept in view. L For we Chin people today, according to Awaking Declaration ecological sins are:12 hafting cultivation system which caused green hilly ranges transformed into bald and denuded hills through this traditional cultivating system; the practice of felling trees and wanton setting of fires to the Jungles resulting in dried up spring and streams, causing deterioration in soil and change of climates; and the system of free- to-roam domestic animals which cause havoc to cultivation. II. Ecological Salvation A.
Creation Care “The heavens are telling the glory of God, and the firmament proclaims his handiwork” (As. 19:1). God created the universe to glorify himself and to assist his human creation in praising him. We should care for the environment for God’s sake. Caring for and protecting the world God has made is part of our worship and service. We care for creation for God’s sake. We should care for creation as if our life depended on it-?because it does. Scripture is the story of God’s people serving God in God’s land. If God’s people are faithful, the land prospers.
Conversely, if the land suffers, we suffer. This is a repeated theme in much of Old Testament literature-?in the law, the prophets, and the wisdom literature. It comes to particular focus in the Jubilee legislation of Leviticus 25-26. The key fact is ecological interdependence. If we care about people, we will care for the land and air and multiplied species on which our well-being depends. We should care for the created order because it has its own God-given right to exist and flourish, independently of its relationship to us. The world after all is God’s handiwork, not ours.
God created the universe for his good purposes, not all of which are yet known to us. We need, therefore, a certain scatological humility and reserve. We are to honor God’s creative work and to fulfill our responsibilities as stewards of what he has made. Since all God’s creatures reflect God’s glory and have a place in God’s plan, they are part of legitimate Christian concern. If God cares for and about the creatures, so should we. 13 B. Redemption Jesus’ incarnation displays the love and concern of God for his creation (CB. JNI. 3:16).
Jesus came to save not only humanity, but the whole earth. Humanity and the earth are inextricably bound together: we are to care for the earth; our fall resulted in the earth; and now our redemption results in the redemption of the earth, hence we have the onerous task of fulfilling the cultural mandate by proclaiming the gospel to al of creation. Jesus on the cross redeemed the whole of creation: the cross has global effects. The cross lies at the heart of Christianity; it follows, then, that it must be central to a Christian environmental ethic.
The imagery of the cross represents all that Jesus has done: the cross is Pall’s unique shorthand means of referring to Jesus’ death, resurrection and all that it has accomplished. There, are, particularly in the Pauline passages, several ecological implications of the cross: it affirms that the earth is the Lord’s. The work that Jesus began in redemption on the cross, he will finish at is Prussia. The earth is involved in redemption, and it too will be involved in the consummation.
The earth is never seen as a machine or as raw material, but as the scene of God’s redemptive action, and as such it will be renewed at the Prussia: redemption includes a transformation of the earth. 14 More recently the Awaking declaration of ecological salvation goes:1 5 abandoning the system of shifting cultivation which causes developing the chins from their habitat; forsaking the felling down of trees without restriction and setting fire to the Jungles; and quitting unrestrained feeling down of natural vegetation and setting wild fires to the Jungles.
Conclusion For the writer personally, the ecological sin is the results of misinterpreting on the creation story on the bible; it is wrong relationship to our fellow creations; it is disobeying the great commission of God and responsibility to steward of creation. We have a great commission and a wonderful opportunity to make Jesus Christ known today-?to proclaim the gospel of the kingdom; to declare God’s glory among the nations. We have a stewardship to fulfill that is a stewardship of creation, and a tidewaters of God’s many-colored grace (l Apt. 4:10), which is our essential resource.
We want to see creation healed, and we are hopeful because God has promised it will be so. We especially want to see our brothers and sisters throughout the earth healed of the disease of sin, brought into new-creation life through Jesus Christ and the Spirit. We want to live and proclaim the good news of the kingdom of God so that more and more people worldwide keep covenant with God and with his good earth that is in the assurance that “the creation itself will be set free from its bondage to cay’ and ‘the earth will be full of the knowledge of the Lord as the waters cover the sea.
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