Ecology today seeks to demystify the “relationship existing between nature and the society which lives in it” (LS n° 139). Hence, the role a Christian is supposed to play as a guardian of creation is no other than the role of a lover of life, in other words a BIO-PHILOUS. This is due to the fact that “nature cannot be regarded as something separate from ourselves or as a mere setting in which we live” (Cf. LS n° 139). For we are part of nature, thus, “in constant interaction with it” (Cf. LS n° 139). The role of a lover of life could facilitate a change in the dynamics of “behavioural patterns, and the ways to grasps reality” (Cf. LS n°139). Therefore, the theological basis of integral ecology takes its bearings from the concrete understanding of humanity and all other creatures arising in ecological science, natural science, and evolutionary history. Furthermore, the basic theological ground for integral ecology is the doctrine of creation and a theological anthropology, rather than emerging from specific practical concerns related to social justice, as in Populorum Progressio which introduced “integral human development” as the distinct Catholic perspective on international development and the progress of peoples.
The radicality of the ecological crisis today is a clarion call “to seek comprehensive solutions which consider the interactions within natural systems themselves and with social systems” (LS n° 139). Since the ecological crises are environmental and social, the “strategies for a solution demand an integrated approach to combating poverty, restoring dignity to the excluded, and at the same time protecting nature”. (LS n° 139)
The role of the Christian as a BIO-PHILOUS could help Christians to cultivate the attitude of seeing and accepting that “Each organism, as a creature of God, is good and admirable in itself”; which could also lead to the understanding of the harmony of organisms existing in a defined space and functioning as a system. (LS n° 139) This role helps to see and treat creation by the acknowledgement of the gift that is bestowed on the world through the earth and its life forms. The doctrine of creation espouses the role of God as Creator in creating the universe and all life forms and the earth as an originating source of life.
We are taught by Laudato Si that “the analysis of environmental problems cannot be separated from the analysis of human, family, work-related and urban contexts, nor from how individuals relate to themselves, which in turn leads to how they relate to others and to the environment”, therefore, “authentic development includes efforts to bring about an integral improvement in the quality of human life, and this entails considering the setting in which people live their lives” (LS n°147). Furthermore, the thought of the Christian as a lover of life could influence the way we think, feel and act as regards to our fellow human beings, other creatures and environment. A BIO-PHILOUS could find contentment in the kindness and friendliness of others as a whole. A wholesome social life can light up a seemingly undesirable environment, and this would preserve and protect nature and environment despite numerous hardships.
The role of a lover of life facilities solidarity in communities, for it is in line with the understanding of the doctrine of creation as trinitarian, that is, it is not just the work of God understood as the loving Father, but also the work of the Son, who, as the incarnate Word and Logos, became part of and suffered within the material reality of matter. The work of the Holy Spirit is also invested in creation, often being understood as that accompanier and comforter who works for completion and renewal of creation in an eschatological goal towards human flourishing and the flourishing of all life.
However, the role of a Christian as a lover of life in safeguarding creation could facilitate genuine ecological conversion; for it lays emphasis on the importance of the earth as gift and all that the earth contains as creaturely, with human beings in their creaturehood bearing special responsibilities. So, the motivation to care for all creatures of the earth could be understood in terms of both the profound love of God for the whole of creation, and a strong awareness of ecological interconnectedness on which human life ultimately depends for its own flourishing.
The role of a lover of life and it’s comprehension by Christians leads to cultural transformation. Hence, in their developmental activities, this notion of BIO-PHILOUS could make development to be oriented towards attending to the inestimable goods of justice, peace, and the care of creation through animal husbandry, gardening, education and visits to places of bush fire etc.
It could also facilitate the integral development of the human person; by focusing on the dimensions of life such as health, work, and culture which most affect the human person, because of their role in human fulfilment, in exercising creativity, developing one’s talents, forming a life plan, relating to others and contributing to society (LS n°127). Thus, Laudato Si’ highlights the provision of decent work as central to integral ecology.
In conclusion, the role of a Christian as a lover of life in safeguarding of creation could help Christians to feel held within a network of solidarity and belonging to the whole of creation. In this way, they could give their best to turn their environment into a paradise for a dignified life. However, the interrelationship developed between the Christian and his environment within living space and human behaviour through the role of the Christian as a lover of life would put the Christian in a sense always on duty for the service they offer to one another in order to create a beautiful and quality life and facilitate their adaptation to the environment, and live in mutual assistance.
By: Anthony Ejeh Abuh, M.Afr.
BIBLIOGRAPHY
- Deane-Drummond and S. Deneulin. ‘Integral Ecology: Discovering its Meaning and Depth’. LSRI Briefing Note 1 (Oxford: Laudato Si’ Research Institute, Campion Hall, 2021).
- Integral Ecology and the Path towards Climate Justice REFLECTION FROM ICMICA PAX ROMANA
- Encyclical letter Laudato Si’ of the holy father Francis “on care for our common home”, Vatican: Vatican press, 24 may, 2015.
- A Global Voice for Survival: An Ecosystemic Approach for the Environment and the Quality-of-Life Pilon, André Francisco University of São Paulo, International Academy of Science, Health Ecology 5 November 2016 Online at https://mpra.ub.uni-muenchen.de/8668
