African Eco-Theology

Ikechukwu Anthony Kanu

Description

This piece articulates in a theological manner African earth-based spiritual traditions and innovative spiritual practices that are emerging in response to the painful realities of climate change, mass extinction, biodiversity loss, and the disruption of local and global ecosystems which have for long not received the attention that it deserves. It is in this sense that this Book of Readings titled African Eco-Theology: Meaning, Forms and Expressions will become one of the greatest ornaments and lights in the world of eco-theology as it responds to fundamental questions looming at the corridors of ecological discourses.

Sujets

• Philosophie et théologie
• Philosophy

Informations

• Publié par: AuthorHouse UK
• Date de parution: 18 juillet 2022
• Nombre de lectures: 0
• EAN13: 9781665599603
• Langue: English

Extrait

AFRICAN ECO-THEOLOGY
 
MEANING, FORMS AND EXPRESSIONS
 
 
 
 
Ikechukwu Anthony KANU
 
 
 

 
AuthorHouse™ UK
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Phone: UK TFN: 0800 0148641 (Toll Free inside the UK)               UK Local: (02) 0369 56322 ([phone] from outside the UK)
 
 
 
 
© 2022 Ikechukwu Anthony KANU. All rights reserved.
 
No part of this book may be reproduced, stored in a retrieval system, or transmitted by any means without the written permission of the author.
 
Published by AuthorHouse 06/21/2022
 
ISBN: 978-1-6655-9961-0 (sc)
ISBN: 978-1-6655-9960-3 (e)
 
 
 
 
 
 
Any people depicted in stock imagery provided by Getty Images are models, and such images are being used for illustrative purposes only.
Certain stock imagery © Getty Images.
 
 
 
Because of the dynamic nature of the Internet, any web addresses or links contained in this book may have changed since publication and may no longer be valid. The views expressed in this work are solely those of the author and do not necessarily reflect the views of the publisher, and the publisher hereby disclaims any responsibility for them.
CONTENTS
Introduction
1     African Eco-Theology: Nature and Sources
Ikechukwu Anthony KANU, OSA, PhD
2     Theology and Ecological Degradation in Africa: An Igwebuike Perspective
Steve Orseer Akullah
3     African Ecological Theology: Pedagogical Pathways to Environmental Protection
Timothy Barga, PhD
4     When the Earth Receives the Blood of “A Brother”: Reading the Story of Cain and Abel (Genesis 4:1-10) in the Light of Eco-Spirituality
Malachy Udochukwu Theophilus, OSA
5     A Cosmic Kinship: Towards the Sacramentality of the Ecosystem
Chukwunonso Obiora, SJ
6     Ala Deity in Igbo-African Religion and Environmental Sustainability
Ikechukwu Anthony KANU, OSA, PhD
7     Laudato Si’ at 5: Reception in Africa and Decade-Long Actionable Goals
Raymond Olusesan Aina, MSP, PhD
8     The Place of Religion in Environmental Sustainability in Nigeria
Godwin Aturuchi Eche PhD
Stephen Egwuatu Amadi
9     Amadioha in Igbo-African Religion and the Quest for Ecological Balance
Ikechukwu Anthony KANU, OSA, PhD
10    An Eco-Theological Appraisal of Environmental Pollution and Its Implications for the Niger-Delta Region
Princess Omovrigho Idialu, Ph.D
11    Environmental Crisis and Bible-Based Environmental Management
Onyemauwa, Veronica Uduak, Ph.D
12    The Scripture and Church in Forests Conservation
Steve Orseer Akullah
13    Querida Amazonia and Ecological Concerns
Gesila Nneka Uzukwu, DMMM, PhD
14    African Traditional Religion and Global Ecological Crisis: An Eco-Theological Review
Ekpenyong Obo Ekpenyong, Ph.D
15    Laudato Si and the African Environment
Jude I. Onebunne, PhD
Chinwe F. Nwakwesiri
16    Religion and the Control of Environmental Crises in Nigeria
Chinedu Jonathan Dick, PhD
Victor Ifeanyi Ede, PhD
17    Laudato Si’: The Cry of the Earth and the Cry of the Poor in Nigeria
Mary Winifred Gloria Eche DMMM, PhD
18    Climate Change and Farmers/Herders Clashes in Nigeria: Significance of Christian Environmentalism and Pope Francis’ Laudato Si
Michael Muonwe, PhD
19    Saint Augustine and the Ecosystem: Summa Creatio
Felix Gabriel Zombobah
20    Implications of the Postmodernist Christian Attacks on Sacred Historical Places and Objects in Southeast (IGBO) Nigeria
Maureen Nwando Onyejegbu, Ph.D
About the Author
 
Dedication
Celebrating Professor Ikechukwu Anthony KANU, OSA
@40
“…now the text ends, and the commentary and fascination begins”
INTRODUCTION
African Eco-Theology and the Environment
Pre-colonial Africa had traditional beliefs and practices preserved in her folklores, proverbs, taboos, myths, parables, etc., which reflected her cosmology. It was a worldview in which the human person and his environment: plants, animals, trees, sun, lightening, moon, land, etc., enjoyed a humane and complementary relationship and understood themselves as sharing a common home. Awajuisuk (2010) describes this cosmological relationship as symbiotic, meaning that the human person and the environment worked together for their preservation- while the human person preserved the environment, the safe environment hosted, provided for and guaranteed the safety of the human person. Awajuisuk writes: “there is symbiotic relationship between the visible and the invisible worlds. Africans believe in three worlds which are linked together: the heaven above, the earth and the earth beneath” (103). Because of this relationship between the African and his animate and inanimate worlds, he sees himself as part of other creatures or creation. Africans also believe that all things biotic and abiotic are manifestations of spiritual forces, thus, they treat them as sacred. Alokwu (2011), therefore, avers that the visible and invisible elements of nature are linked together; and that the human person is inseparably bound with nature. This relationship with nature moderated the way in which the human person understood, related with and used the things that constitute part of his environment.
Consequences such as deforestation, desertification, extinction of species, forced migration, bush fire, air pollution, soil erosion, oil depletion, ozone depletion, greenhouse gas increase, extreme energy, water pollution, natural disasters, metals and solid minerals depletion, etc., have become a part of the history of the African people because of the African experience of the era of colonialism which was dominated by an exploitative philosophy. The experience of colonialism hit at the religion and culture of the African people and introduced and normalized variables very alien to the African people.
Nature in the traditional African society had a personality- it was referred to as mother, father, etc., as in the cases of the earth referred to sometimes as mother and python referred to, depending on place, as mother and father. Nature was in fact understood as a discloser of God through visible animals, plants, spiritual beings, heavenly beings and earthly objects who is the creator of them all. Exploiting the environment or nature, because of what she stands for, had its consequences. Such exploitations not only had consequences for the present, but for the future, as the happiness of humanity depends on the ability of human persons to maintain a balance with these forces or realities (Mbiti 1970; Metuh 1987; Okonkwo 2011; Kanu 2015).
Following the disastrous consequences of the mismanagement of the earth or the environment, Benedict XVI (cited in Barga 2014) referred to as the Green Pope , teaches that :
One must first of all, learn 'to see in creation something more than a mere source of wealth and exploitation in human hands/ to see it truly as it really is, that is, as 'expression of a project of love and truth that speaks to us of the Creator and His love for humanity ( p. 123).
The formation which the African worldview gives to the human mind regarding the environment is one in which nature is understood not only as a physical home but a spiritual abode . The African world is a worldhood that exists in unity with its creator and the community expresses her realiz ation of this by maintaining the relationship through caring for nature. It is in this sense that the African understands his or her life as sacramental- in that they point to something deeper than can be seen . In the words of Klauder (1987), the environment meant much to the people's identity and their interrelationship, and becomes a “revelation of God, and the world cannot be understood without God for He is the centre and end of creation” ( p. 34). Nature becomes, for the African, the locus in and through which God touches His people and reveals himself to them. The exploitation, destruction or mismanagement of this world becomes a destr uction of the modes of the divine presence.
This understanding of the relationship between the African and nature is at the heart of the African Christian’s theological reflections on the environment, and also constitutes what distinguishes African eco-theology from other eco-theologies. African eco-theology is, therefore, simply a theology of social responsibility with a view to saving the future generation, to save the mother earth and the universe, the air, water and the soil from further degradation. African eco-theology is the African prophetic voice crying for the protection and preservation of the life of human beings, their environment and the entire cosmos; a voice that springs from the African worldview of the relationship between the human person and nature. According to Mbiti (1975):
Africa has a very rich heritage of what past generations of African people thought or did, experienced, and passed on to their children. This heritage forms a long life that links African forefathers and mothers with the descendants who now feel proud of it. (p. 46).
Scholars such as Udodora (2011), Mbiti (1976), Thompson (1970), Calder (1968), Gbenga (2006) had observed that all religious traditions whether elementary, pre-literate or advanced, are environmental friendly and teaches environmental preservation and protection. African eco-theology, therefore, stands to articulate in a theological manner African earth-based spiritual traditions and innovative spiritual practices that are emerging in response to the painful realities of climate change, mass extinction, biodiversity loss, and the disruption of local and global ecosystems whic