Abstract
The damage caused by humankind to nature is an undebatable fact. This article challenges the discriminative attitude that has allowed humans to place ourselves apart from nature and to claim a higher dignity over nature. The belief that humankind is imago Dei who has the right to dominate nature for the sake of their interests has worsened the situation. Faced by the problems, this article proposes a panentheistic and just Christian ecological ethics. It starts from the belief that the universe is one union coherent with and in Christ, in creation, in its history, and in its continuous transformation toward the fullness of that union with and in Christ. Incarnation is not mainly God’s salvific work to save humans, but God’s ethical act embracing and being embraced by nature. In incarnation God is not only present in the world, but is also united in and for the material world in the form of an embodied human, Jesus Christ. Hence human identity is always a perichoresis within which the existence of humans and the existence of nature mutually permeate each other. Neither is ontologically higher than the other, even though each has different function, because the two are sisters/brothers. In this light, a just relationship between humankind and nature must be worked out.
Highlights
The damage caused by humankind to nature is an undebatable fact
It starts from the belief that the universe is
“Inilah Penampakan Langka Saat ‘Gerbang Ke Sahara’ Diselimuti Salju”, https://sains.kompas.com/read/2018/01/10/210600323/inilah-penampakanlangka-saat-gerbang-ke-sahara-di, 10 Januari 2018 (diakses 10.01.2018)
Summary
Jika kita berbicara tentang hubungan antara manusia dengan alam maka hal tersebut tidak pernah bisa dilepaskan dari persoalan bagaimana manusia memandang serta menghargai alam. Oikos, yang sering dipergunakan dalam teologi Kristen dengan demikian perlu dipahami sebagai rumah bersama yang ditinggali, baik oleh manusia maupun alam; dan seluruhnya ini adalah oikos di mana Allah juga tinggal. Inkarnasi tidak sekadar berarti bahwa Allah yang tidak fana itu mendapatkan kedagingan yang fana, tetapi bahwa Allah menerima dan merengkuh segenap aspek alam semesta di dalam diri-Nya agar dengan demikian Ia bisa memperbarui dunia dari dalam (Gregersen, 2013: 383). Bukan satu hal yang kebetulan bahwa Kolose 1 yang berbicara tentang Allah yang berada dengan dan di dalam segenap alam juga mengaitkan konsepsi panentheisme dengan upaya rekonsiliasi (pendamaian) antara dunia dan Allah melalui kematian Kristus (Kol. 1:20) (Lohse, 1971: 60).[7]. Yang penting untuk digarisbawahi di sini adalah bahwa meskipun Yesus Kristus diimani sebagai epiphany Allah yang paling penuh, namun hal tersebut tidak berarti bahwa alam dengan demikian tidak memiliki makna apa-apa dan bisa dihancurkan begitu saja. Tetapi justru dalam keduniawian-Nya itulah Kristus mendamaikan segala sesuatu
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