Ecology Sin and Ecology Salvation for Today

In this humble paper, I the generator will discuss the ecologic sins and ecological salvation. Even though in that respect may abide many ecological sins and salvation according to ecologists and theologians, this short paper will emphasize the christian doctrine of accepted sins to help rise up 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 c atomic number 18 and attempted work of our Lord Jesus the Naz arne 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 get through our understanding of the resent Ecological crisis, to understanding of current Ecological sins in four respects.It can expose to viewl (1) t he powerful role of kind and economic forces that promote ecological self-destructiveness and have the appearance of necessity or destiny, though they involve human choice (2) our cultures pervasive confusion of material conquest 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 good-natured 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 nonhing else can get in. We are talking to ourselves. We are not 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 concerned with ecology have concluded that Christianity immensurable record on this issue is due largely to its central focus on the process of human salvation from sin, hence on Christ the redeemer, with a consequent deemphasizes on deity as Creator, on Gods presence in and concern with all of creation. Matthew Foxs creation spirituality and Th omas Berrys argument that the Christian church doctrine 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 homo 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 earthly concernly concern. 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 ( only depraved) by sin that it no longer possesses a clear apprehension of Gods goodness and love and is inclined inevitably to choose what is ev il. 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 accented 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 evangelistics 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 Gods saving grace.But biblical theology does not begin with sin it begins with creation. Human beings-?man and woman together-?are crea ted in the image of God and placed in a garden which also reflects Gods nature. countersign consistently grounds Gods glorious work through Jesus Christ by the Spirit in some(prenominal)(prenominal) 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 the blood of Christ (Rev. 9). In the Old 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 muff presupposes the doctrine of creation, and redemption can neer be understood in a fully biblical way unless the full story of creation, and not scantily human creat ion, is kept in view. L For we Chin people today, according to Awaking Declaration ecological sins are12 hafting civilization 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 deadening 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 sphere 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 life depended on it-?because it does. Scripture is the story of Gods people table service 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 light 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 Gods 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 Gods creative 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 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. 316).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 endanger redeemed the whole of creation the cross has worldwide 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 accomplished. There, are, particularly in the Pauline pass ages, 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 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 Gods redemptive action, and as such it will be renew 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 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 defy Gods glory among the nations. We have a stewardship to fulfill that is a stewardship of creation, and a tidewaters 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 bang 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.