This paper was presented on the 4th of October 2023 at the Conference on Religions and Climate Change – Southeast Asia (CORECS) in Jakarta, Indonesia.
Introduction
The twenty-first century has witnessed an unprecedented global challenge: climate change. As the Earth’s climate becomes increasingly unstable, humanity faces a crisis that necessitates collective action and profound transformation. Religion, with its moral authority and influence over billions of people, is poised to play a pivotal role in this context. This paper investigates the origins and significance of eco-theology, also known as green theology, in addressing the environmental crisis. It investigates the role and responsibilities of religious leaders and institutions in mitigating the effects of climate change, with the goal of striking a harmonious balance between faith and environmental stewardship.
- The Origins of Eco-Theology
Eco-theology, also known as green theology, is a theological framework that seeks to integrate spirituality, faith, and environmental consciousness. It acknowledges the interconnectedness of all life and the moral imperative to protect and preserve the natural world, which is rooted in various religious traditions. Eco-theology is not a single doctrine, but rather a multifaceted movement influenced by Christianity, Islam, Buddhism, Hinduism, and indigenous spiritualities. Its emergence reflects a growing awareness of the ecological crisis and the need for a theological response within religious communities.
Eco-theology in Christianity emphasises the concept of stewardship over creation based on biblical teachings. It interprets the Bible’s message of environmental stewardship as a moral and religious obligation. Eco-theologians contend that humans should regard themselves as stewards of God’s creation, tasked with protecting and preserving the environment. Eco-theology has been promoted by figures such as Pope Francis through documents such as “Laudato Si’,” which calls for environmental responsibility and addresses climate change within the Catholic Church.
Hindu eco-theology is based on the belief in the divine presence in all living and nonliving entities, known as “Brahman.” This viewpoint emphasises the interconnectedness of all life forms as well as the sacredness of nature. The Vedas, for example, contain verses that advocate for environmental protection and balance. Concepts such as “dharma” (duty) also play a role, emphasising humanity’s moral and spiritual obligation to protect and care for the environment. Vegetarianism and rituals honouring natural elements are manifestations of Hindu eco-theological beliefs.
Through its fundamental emphasis on connection and the preservation of all life forms, Buddhism incorporates eco-theological ideas. The concept of “interdependent origination,” which emphasizes that all creatures and elements are closely related, is central to Buddhist teachings, making environmental conservation a moral necessity. Furthermore, Buddhist ethics, especially the Five Precepts, emphasise non-harm and care for all living species, which is consistent with environmentally concerned principles. Meditation, for example, cultivates mindfulness and a deeper connection with nature, promoting a sense of environmental responsibility. Furthermore, the Buddhist concept of impermanence encourages acceptance of the world’s ever-changing nature, inspiring individuals to address environmental concerns proactively, acknowledging that the repercussions of environmental degradation are intrinsically linked to human suffering
Through its teachings of environmental care and harmony, the Baha’i faith incorporates eco-theological themes. Baha’is believe in the intrinsic worth of all creation, emphasising humanity’s and nature’s interdependence. The faith promotes responsible environmental practises such as biodiversity preservation, sustainable resource management, and pollution reduction. Baha’is believe the natural environment as a reflection of divine beauty that must be preserved for future generations. As part of their commitment to fostering a more sustainable and harmonious society, they promote international cooperation to address global environmental concerns and advocate for the adoption of eco-friendly technologies and practises.
Sikhism, a religion rooted in Sikh principles, is gaining greater importance as people recognize their responsibility for their actions. The Sikh Holy Scripture, the Guru Granth Sahib Ji, emphasizes the importance of ‘benefiting the whole human race’, which involves performing deeds that benefit everyone. Sikhism promotes respect for the Earth, involving responsible litter disposal and sustainable resource utilization. The concept of ‘Kar Seva’, involving collective efforts to achieve common goals, is exemplified in Malaysia’s flood relief efforts in 2021. This principle can be applied globally to various initiatives if individuals recognize their individual roles in caring for the planet.
- The Moral Imperative: Religious Stewardship Teachings
Many religious traditions contain teachings and scriptures that emphasise humanity’s obligation to care for the environment. The concept of stewardship over creation can be found in Genesis, where humans are told to “have dominion” over the Earth. This dominion, however, should be understood as a responsibility to nurture and protect rather than exploit. Similarly, in Islam, the concept of khalīfah or stewardship over the Earth emphasizes Muslims’ ethical obligation to protect the environment. These and other similar teachings provide a solid moral foundation for eco-theological thinking.
The Islamic worldview defines a good life as living lightly on Earth (zuhd) and caring for both people and nature (ḥayātan ṭayyibah). Islamic discourse conveys a sense of hope and optimism about the possibility of achieving human-nature harmony. The Earth will find equilibrium if humans reconsider their lifestyles and mindsets, as stated in the Quran:
Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].
- Religious Leaders as Environmental Advocates
Religious leaders hold positions of moral authority and have considerable influence over their followers. They have the ability to motivate people to take action, raise awareness, and promote environmentally friendly practises within their congregations. Leaders such as Pope Francis, who issued the encyclical “Laudato Si’,” have been instrumental in advocating for environmental responsibility within the Catholic Church and beyond. Other religious leaders, ranging from the Dalai Lama to various Muslim scholars, have used their platforms to stress the importance of environmental stewardship.
- Interreligious Cooperation and Environmental Ethics: Waqf in Islām as the Role Model
The environmental crisis is a global issue that cuts across religious lines. Recognising this, eco-theology promotes interfaith dialogue and collaboration in climate change response. Religious organisations can collaborate to develop shared environmental ethics and practical solutions. Faith-based organisations can increase their impact on climate change mitigation by transcending religious differences and focusing on common ecological goals.
Efforts to use waqf instruments in environmental conservation must be expanded, especially in light of the current situation in which the human environment is burdened with a variety of environmental problems, both local and global in nature, such as climate change, haze, acid rain, water pollution, soil, and waste problems, among others.
There are various types of natural resource waqf available today, such as forest waqf, water waqf, solar energy waqf, and so on. Natural resource endowment for mutual benefit is not a new concept. Since the Prophet PBUH’s time, he has endowed land for the construction of a mosque as well as seven date gardens in Medina. When ʿUmar al-Khaṭṭāb purchased land in Khaybar, he endowed it for agricultural purposes and donated the proceeds to the poor. ʿUthmān bin ʿAffān also made a water well donation. He purchased a well owned by a Jew, allowing the public to use the water for free. Although the goal of this effort is not solely to conserve natural resources, natural resources such as water must be preserved to the greatest extent possible so that they can continue to benefit the community.
Natural resource endowment is also practised by many countries in the modern world. In Turkey, for example, there is a forest endowment (Evkaf Forest) that spans over 107 thousand hectares. While in Indonesia, the first waqf forest, known as Jantho Waqf Forest, was established in Aceh. The forest was created using cash waqf from the local community. The waqf funds raised are used to purchase critical lands. The government of Bandung has established Waqf Leuweung, a waqf forest. Some scholars from IPB University (Bogor Agricultural Institute) have opened a waqf forest in Bogor.
Natural resource endowment is also a top priority in Kuwait. The Kuwait Awqaf Public Foundation (KAPF) was founded in 1995 to raise funds for environmental protection. Furthermore, KAPF manages and distributes funds in a variety of ways, including projects involving the greening of gardens in mosques and schools, tree planting projects, and support for various environmental protection organisations. Water waqf was introduced in Malaysia during my tenure as Minister of Religious Affairs for funding water service projects in rural areas. The Green Mosque Waqf was established to fund mosque development projects that use green technology. Based on the preceding example, natural resource endowment is not foreign to the Muslim community worldwide.
- Difficulties and Disputes
Despite the potential of eco-theology and religious leaders’ involvement, challenges and controversies persist. Some religious groups continue to be sceptical of climate science or place economic interests ahead of environmental concerns. Furthermore, in secular societies, the intersection of religion and environmentalism can be a source of contention. Finding an agreeable balance between religious freedom and environmental responsibility is a constant challenge that requires careful thought.
Spearheading Faith and Climate Justice: The Muslim Council of Elders’ Faith Pavilion at COP28
The Muslim Council of Elders and the UAE Office of the Special Envoy for Climate Change have signed a memorandum of understanding to coordinate the Faith Pavilion during COP28. As a response to the pressing issue of climate change, this ground-breaking initiative aims to foster interfaith dialogue and promote environmental sustainability. Notably, the Faith Pavilion, a first in the history of COP conferences, will serve as a global platform for religious organisations, spiritual leaders, and figures to engage in meaningful dialogue and work together to address the climate crisis.
The recognition of the critical role that religious leaders and figures play in developing strategies to confront global challenges, including the pursuit of environmental justice, is central to this agreement. This collaborative effort also involves international partners such as the UAE’s Ministry of Tolerance and Coexistence, the United Nations Environment Programme, and other relevant organisations. They will collaborate to organise a variety of events and activities aimed at empowering religious leaders to take proactive steps in mitigating the negative effects of climate change. As it aligns with global institutions that share common aspirations and objectives, the Muslim Council of Elders, chaired by His Eminence Dr. Ahmed Al-Tayeb, Grand Imam of Al-Azhar, emphasises its commitment to peace, mutual respect, interfaith dialogue, and international collaboration.
In parallel, the COP28 conference, which is scheduled to take place at Expo City Dubai from November 30 to December 12, 2023, is expected to draw over 70,000 participants, including heads of state, government officials, industry leaders, academics, youth, civil society representatives, indigenous communities, and a variety of non-governmental stakeholders. The overarching goal of COP28 is to facilitate coordinated efforts and transformative actions, thereby making significant progress in the collective response to climate change challenges.
Conclusion
Eco-theology, also known as green theology, is an important path towards mitigating the effects of climate change. It is based on the moral teachings of various religious traditions and calls for a profound change in how humanity interacts with the natural world. Religious leaders, as moral authorities, play an important role in inspiring environmental action and advocating for environmentally friendly practises. Interfaith cooperation can amplify their impact. However, challenges and controversies continue to exist, necessitating ongoing dialogue and reflection on the intersection of faith, ethics, and ecology. Finally, the fusion of religion and environmental stewardship holds great promise for addressing our time’s urgent ecological crisis.