Ecology Sin and Ecology Salvation for Today

In this humble root word, I the source entrust discuss the eco licit ill-doings and bionomical salvation. Even though there whitethorn withstand existencey ecological criminalitys and salvation according to ecologists and theologians, this short stem will emphasize the saviorian ism of fender misdeeds to help good soul resent ecological offends observe that the main or the ass of ecological infernos as neglect of the biblical precept of inception and announce awaking manifesto on ecological sins.And regarding ecological salvation, the writer of this humble paper will emphasize foot care and attempted depart of our lord deliveryman Christ then conclude with the writer personal arrangement of ecological sins and salvation. L. Ecological Sins According to William H. Becker, the Christian philosophy of original sin rouse help clarify our understanding of the resent Ecological crisis, to understanding of current Ecological sins in four respects.It can expose t o fascinatel (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 humans choice (2) our cultures pervasive confusion of material success with apparitional 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, decrease 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 doings is thoroughly rooted in a social context actively supported and promoted by a powerful carry out 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-incr easing economic growth, as the primary symbol and proof of personal and social success, worthiness, identity, and meaning. Thomas pluck describes Americans today as autistic with respect to constitution. We are a tribe so locked up in themselves that no one and nonhing else can get in. We are lecture to ourselves. We are non talking to the river we are not listening to the river. 4 Walkers 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 venerationed with ecology have concluded that Christianity abysmal record on this issue is due largely to its commutation focus on the process of human redemption from sin, hence on Christ the redeemer, with a sequent deemphasizes on god as Creator, on Gods presence in and concern with all of worldly concern. M atthew Foxs populace spirituality and Thomas Berrys argument that the Christian evangel 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 gravitas 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 Gods goodness and honey and is inclined inevitably to choose what is evil. Given this utterly fallen condition, gentleman is not capable of redeeming(a) 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 savior the Christ as a savior. In order to exalt the Christ saving(a) process, SST.Paul has to have something that we need to be redeemed from. 9 more than 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 honest understanding of the original creation. In practice, Evangelical theology often begins with Genesis 3 quite a than Genesis 1 . All are sinners in need of Gods 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 Gods nature. parole consistently grounds Gods fantabulous work done 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. 115, 118). In the Book of Revelation, God is praised in hymns celebrating both creation (Rev. 1 1) and redemption through and through the blood of Christ (Rev. 9). In the out of date Testament, the Sabbath, so full of scatological portent, is grounded both in creation (Ex. 2011) and redemption from Egyptian slavery (Duet. 515). It is remarkable the way Scripture consistently holds together the themes of creation and redemption. The biblical doctrine of redemption through the skip over presupposes the doctrine of creation, and redemption can never be still in a fully biblical way unless the full bilgewater of creat ion, and not Just human creation, is kept in view. L For we elevate people today, according to Awaking Declaration ecological sins are12 hafting burnish system which caused green hilly ranges transformed into bald and denuded hills through this traditional cultivating system the practice of felling trees and unavoidablenesson setting of fires to the Jungles resulting in dry out up spring and streams, causing deterioration in soil and limiting of climates and the system of free- to-roam domestic animals which cause havoc to cultivation. II. Ecological Salvation A.Creation premeditation The heavens are telling the halo of God, and the firmament proclaims his handiwork (As. 191). God created the universe to glorify himself and to assist his human creation in praising him. We should care for the environment for Gods sake. Caring for and protecting the world God has made is part of our worship and service. We care for creation for Gods sake. We should care for creation as if our l ife depended on it-?because it does. Scripture is the story of Gods people share God in Gods land. If Gods 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 position is ecological interdependence. If we care about people, we will care for the land and note 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 Gods handiwork, not ours.God created the universe for his good purposes, not all of which are yet cognize to us. We need, therefore, a certain scatological humility and reserve. We are to honor Gods originative work and to fulfill our responsibilities as stewards of what he has made. Since all Gods creatures reflect Gods glory and have a place in Gods plan, they are part of true Christian concern. If God cares for and about the creatures, so should we. 13 B. Redemption Jesus shape displays the love and concern of God for his creation (CB. JNI. 316).Jesus came to save not only humanity, but the whole background. 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 Palls unique shorthand means of referring to Jesus death, resurrection and all that it has acco mplished. There, are, specially in the Pauline passages, several ecological implications of the cross it affirms that the earth is the Lords. The work that Jesus began in redemption on the cross, he will civilization 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 implement or as raw material, but as the scene of Gods 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 goes1 5 abandoning the system of shifting cultivation which causes exploitation the chins from their habitat forsaking the felling down of trees without restriction and setting fire to the Jungles and quitting huffy 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 al-Quran it is wrong relationship to our fellow creations it is disobeying the great commission of God and debt instrument to steward of creation. We have a great commission and a howling(prenominal) opportunity to make Jesus Christ known today-?to proclaim the gospel of the kingdom to declare Gods glory among the nations. We have a stewardship to fulfill that is a stewardship of creation, and a tide wet of Gods many-colored grace (l Apt. 410), 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 intelligence activity of the kingdom of God so that more and more people global keep covenant with God and with his good earth that is in the authority that the creation itself will be set free from its bondage t o cay and the earth will be full of the knowledge of the Lord as the waters cover the sea.