Spreading seeds of catastrophe: A study on environmental pollution from Christian ethics' point of view. A case study on solid waste pollution in Jakarta

Abstract

What is now referred to as damage to the natural environment, whether due to the shrinking of natural resources or, more frequently through destruction caused by pollution, cannot be separated from the role of mankind in relation to his environment. Mankind, both directly and indirectly, intentionally or unintentionally, has been the cause of damage of the natural environment. That damage has not only caused nature to suffer, but also mankind. This dissertation will show clearly the dominant role of mankind in polluting the natural environment. As a result the ecosystem and ecosphere have been disturbed, nature and mankind have suffered as certain species of flora and fauna have become extinct, global heating has occurred, holes have appeared in the ozone layer and the seas have become polluted - all phenomena which bring disease and death to living creatures and to mankind on this planet earth. In fact damage to the natural environment on a global level threatens the very existence of planet earth. In the modern world damage to the natural environment is linked with rapid demographic and cultural growth, particularly the development of sophisticated science and technology. Population growth demands the provision of all man kind's requirements. Science and technology are harnessed to explore and exploit nature, to process it into a product for consumption by human beings. In all the stages of this process there is a clash between the interests of mankind and the interests of the natural environment in which the interests and role of mankind have become increasingly dominant. The dominant role of mankind has been made possible by the development of science and technology which supports mankind's more rapid and extensive exploitation of natural resources and leaves the pile-up of waste materials to pollute the environment. The industrial revolution, which is still in progress, on the one hand assists mankind, enabling him to work more efficiently and effectively and thus increase his productivity. However, on the other hand, these rapid developments have made it possible for mankind to use up natural resources more rapidly and to poison nature with various by products of the production and consumer process such as industrial waste, household waste and chemicals which are used increasingly in agriculture and industry. As a result the natural environment has become damaged and its very survival is threatened on the local, regional and global levels. According to the Bible nature was created good by the Lord God with the aim of continuing to develop according to a pattern of creation in which all elements play their part. Mankind has a special role as the Lord God's partner in caring for and maintaining nature which has been entrusted to him to manage and to dominate. This management and control should be a responsible management and domination. Mankind was appointed as the Lord God's representative on earth to manage creation in the sense of both managing and benefiting from, but also caring for and maintaining. But mankind misused what the Lord God had en trusted to him. Pride and greed led him to rebel against the Lord God. Mankind wanted to become like God and to rule over nature as its lord and owner. From the Christian perspective the damage to and potential destruction of nature are rooted in the attitude and actions of mankind who is dominated by sin, namely rebellion against the Lord God, the Creator. Sin, which is seen as man kind's pride and greed, has pushed man towards materialistic attitudes and destructive-exploitative behaviour towards nature. Sinful mankind has misinterpreted his position and calling in the world and has acted as though he is the crown of creation, the owner of nature who has the right to exploit nature. This materialistic attitude and behaviour is very clear in the rationalist-humanist-capitalist philosophy which glorifies the dominance of man over other elements in creation and thus evaluates nature in a utilitarian manner as being no more than material or goods useful for mankind's welfare, happiness and pleasure. Nature and all its elements are only viewed as valuable to the extent that they contribute to the interests of mankind. As a result nature is treated capriciously, not being used only to meet mankind's requirements and welfare, but also to satisfy mankind's greed. Pollution of the natural environment, particularly in big cities such as the case of solid waste pollution in Jakarta is the direct result of mankind's lack of concern for nature. This indifference towards nature is rooted in sin which causes mankind's moral and spiritual pollution. Thus it can be said that pollution of nature is rooted in the pollution which affects all of life, particularly moral and spiritual pollution. Pollution in man's moral and spiritual being is evident in the arrogance and greed which motivates mankind to exploit natural resources and poison nature or the ecosphere with waste and rubbish, showing neither respect for nor appreciation of nature. Environmentalist movements have sprung up all over the world. However there are still a lot of people who look at the natural environment from the view point of mankind's interests only. For example the concept of continuing development paradigm puts more emphasis on the survival of the human race benefit than on nature itself. It is true that there is concern about nature, but basically only in relation to the interests of mankind. Priority is given to efforts to preserve non-renewable resources such as oil, while the natural resources which are abundant and renewable, such as timber, tend to be wasted. In fact even natural resources which are non-renewable are continuing to be exploited and wasted. Industries are developed in a certain location because of economic advantages. However negative impacts such as pollution of the environment by industrial waste are not taken into consideration. Material profit is more important to mankind than the conservation and harmony of nature. This means that the awareness of the need to preserve the environment is not yet an ethical awareness, but rather an economic awareness. Man's concern about the environment is directly linked with economic interests. This is the reason that in relations between groups or nations, political and economic interests are more dominant than concern for nature. From the viewpoint of Biblical theology on nature, which are implemented in to Christian ethics on environment, nature and all its potential is to be managed by mankind for his benefit and in the same time to take care of it. Mankind as Imago Dei has to take care of nature as a steward because God as Creator and Redeemer loves all his creation. Mankind also has to build solidarity with nature. Solidarity with nature includes an appreciation of nature as good creation, also includes an appreciation of the continuity between humanity and the rest of nature. Nature itself also has intrinsic values - outside the interests of mankind - to be treated and appreciated as the creation of the Lord God having a value which is more than just a materialistic value (life). Thus the ethics of the environment have to respect life. Respect life means appreciate nature on one hand and the self- control of mankind on the other hand. Mankind has to appreciate nature because, as a good creation of the Lord God, nature has its own value before God. Therefore mankind has to exercise self-control in using nature and natural resources, limiting himself to basic requirements. Thus, in man's relationship with nature he must apply the norms which are applied in his relationship with other people - norms such as respect and appreciation. Man has to act fairly towards the environment and treat the environment appreciately. Nature, like man, is a creation of God. Therefore nature has to be treated as part of man's life which has been created by God. Environmental ethics thus have to discover the balance between economic and ecological interests. The church sees itself as a fellowship, a "new creation" resulting from Christ's redemptive work. Christ has made reconciliation between God and all creation. Therefore, as a new creation the church must understand her calling in the world as being to proclaim shalom or the peace of God which has come through the Lord Jesus Christ. In the context of damage to the natural environment, the church should understand that she is called to restore the damaged relationship between man and nature, creating solidarity and a constructive-creative relationship. Mankind has to be able to feel the sufferings of nature which has become the victim of arbitrariness under the influence of sin. Thus, as a new creation, the church is called to strive for the signs of the new creation in nature, not by making an artificial environment, but by working for the conservation and harmonisation of the natural environment so that it lives and develops in accord with the design of the Creator. Or, in theological terms, the church is called to create peace, justice and integrity of creation. From the ecumenical point of view, efforts to achieve church unity have to be extended to include efforts to achieve unity in line with the meaning and significance of the expression "ecumenical". Ecumene has to be truly translated as a dwelling place so that it covers the whole cosmos or all creation. In this way the church's calling to make known the Gospel of the Kingdom of God has to contain the message of peace for all creation. Similarly the understanding of "koinonia" and "diakonia" has to be implemented through an effort to unite everything in Christ and actualise love such as respect and appreciation, towards all creation. The basis of this understanding is Christ's work of redemption which encompasses all creation and the perspective of the Kingdom of God which also covers the renewal of all creation. The church carries out her one and global calling in the context of local life and culture. Thus the task of healing the natural environment which has been damaged by sin is an ecumenical calling, but it is implemented locally in accord with the cultural context and the specific problems being faced. This means that the task of preserving nature can be carried out in accord with the cultural perception of the different churches. For churches in Asia, particularly in Indonesia, the fact that her people exalt balance and harmony with nature as one basis and goal of individual and community life, can act as motivation which theologically spurs Christians to participate to the highest possible level in efforts to prevent damage to the natural environment and to restore the natural environment where damage has already taken place. Thus environmental conservation can become something which is born from an inbuilt awareness within all members of the church and of the community. In other words the church can use the potential of the local culture with the aim of restoring the harmony of nature or the integrity of creation on the global level in accord with the purpose and design of God the Creator and Redeemer. It has been stated above that the problem of damage to the natural environment is linked to mankind's domination of the environment. Therefore the handling of ecological crises should not be directed primarily towards a technical handling of the problem, but rather towards guidance and education of people as the agents of damage suffered by the natural environment. Therefore education which is directed towards the creation of awareness that mankind should really respect nature as God's creation should be given priority in efforts to prevent damage to or to re store the natural environment. Churches need to provide intensive guidance and instruction to their members concerning the environment, both through activities within the church, through education within the family and formal education. The basic themes of this education should be the theology of creation and information concerning ecological problems and practical steps which can be taken by the church and Christians, collectively or as individuals, in order to protect and preserve the environment.