tag:blogger.com,1999:blog-6308371398281298802024-03-27T16:54:13.962-07:00Anthony Le Duc, SVD, PhDFr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.comBlogger135125tag:blogger.com,1999:blog-630837139828129880.post-1033073506376335592024-03-12T03:37:00.000-07:002024-03-12T03:37:25.269-07:00Religious Communication in Asia<p> <!--[if gte mso 9]><xml>
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</p><p class="MsoNormal"><span lang="VI" style="mso-ansi-language: VI;">“</span>Religious
Communication in Asia<span lang="VI" style="mso-ansi-language: VI;">” (with </span>Keval
J. Kumar<span lang="VI" style="mso-ansi-language: VI;">)</span>.<span style="mso-spacerun: yes;"> </span>In <i>The Handbook on Religion and
Communication</i>, edited by Yoel Cohen and Paul Soukup, 99-116. Oxford: Wiley
Blackwell, 2023.</p><p class="MsoNormal"> </p><p class="MsoNormal">This chapter examines religion and communication in Asia. As a large, heavily populated region,
Asia has many religions; thus, the chapter addresses Buddhism, Confucianism, Hinduism,
Jainism, the Bhakti tradition, and Sikhism – religions that appear throughout the areas. (The
chapter does not address Christianity and Islam since other chapters do so.) Asian religions were
never uniform and monolithic; they were, and continue to be, characterized by numerous sects
and cults, and centered on orthopraxy rather than orthodoxy. They are largely “open” faith sys tems, nondoctrinal and often nonsectarian too, and their historical evolution through the early,
medieval, and modern periods focused on the use of the varieties of forms of oral and traditional
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communication technologies. <br /></p><p class="MsoNormal"> </p><p class="MsoNormal"> </p>
Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-63479783333286879802024-03-12T03:35:00.000-07:002024-03-12T03:35:06.602-07:00Becoming Human, Intercultural, and Inter-creational: Movements toward Achieving Ecoflourishing<p> <!--[if gte mso 9]><xml>
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</p><p class="MsoNormal"><span lang="VI" style="mso-ansi-language: VI;">“Becoming Human,
Intercultural, and Inter-creational: Movements toward Achieving Ecoflourishing.”
In <i>Ecoflourishing and Virtue: Christian Perspectives Across the Disciplines</i>,
edited by Steve Bouma-Prediger and Nathan P. Carson,</span> 179-190. UK: Routledge,<span lang="VI" style="mso-ansi-language: VI;"> 2023.</span></p><p class="MsoNormal"><span lang="VI" style="mso-ansi-language: VI;"> </span></p><p class="MsoNormal"><b>Introduction </b></p><p class="MsoNormal">The deep dive by humanity into the digital age with its increasing preoccupation
with digital technology and virtual spaces strongly calls for critical reflection on
what it means to flourish as a species and exist as part of an interconnected network
of beings within the vast cosmos. Indeed, ongoing efforts have yielded insights
affirming that human flourishing can no longer be conceived independently of the
well-being of other entities surrounding us. Neither can environmental flourish ing be achieved without genuine spiritual and social transformation on the part
of humanity. Pope Francis, for example, asserts that the natural ecology is inher ently connected with the human ecology, which demands embracing an “integral
ecology.” He says, “We are not faced with two separate crises, one environmen tal and the other social, but rather one complex crisis which is both social and
environmental.”1
Thus, ecoflourishing where all entities – biotic and abiotic –
achieve a state of balance and harmony can be attained only when the agency and
contribution of all are recognized and accounted for. </p><p class="MsoNormal">To this end, religious systems around the world have much to contribute in
terms of instilling this consciousness into human beings, by and for whom religions
have been created. Because religions tend to focus on the human condition and so teriological aspirations, discussions on promoting ecoflourishing from the religious
perspective must necessarily give due consideration to the human role and agency
in both being the cause and the solution to any ecological problems. Religious
teachings, which aim for human spiritual progress, often do so within the frame work of relationships with self, community, and the cosmos/the divine. In other
words, the signs of progress or regress in one’s spiritual and moral state are in one
way or another reflected in the quality of this constellation of relationships. This
chapter proposes that religions can contribute to ecoflourishing by helping their
adherents to carry out three separate but interconnected movements: (1) becoming
human, (2) becoming intercultural, and (3) becoming inter-creational. These move ments, as we will see, hold personal, social as well as ecological implications.
While each movement can be considered on its own, ultimately each movement
will be impacted by the others in a continuous cycle of spiritual reinforcement.<span lang="VI" style="mso-ansi-language: VI;"> </span>To make the case for these movements, this chapter utilizes insights from three
major traditions – Abrahamic, Indian, and Chinese.</p>
Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-46666765834158869122024-02-23T03:01:00.000-08:002024-03-04T03:02:21.015-08:00Chăm Sóc Ngôi Nhà Chung: Sứ Vụ Của Kitô Hữu – Trách Nhiệm Của Nhân Loại<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhlUa2pgT1Yd6928WJNovFH3vQeY21Q0T7_muG6XvS6f70t-tXzKDfbqcZCwivmQYArr4e-Qjg6TQMu8oCHNDeQoDMxgSODevSpId6ego1NQg6sZJ8v8shbNUUNx8H8hDofg_bDUKgKBj-skLQofZcgeQhIyhCvn40O-CWWFW17sxmsxiEoHFoBh0P_CBg/s2467/Cham%20Soc%20Ngoi%20Nha%20Chung%20(Front%20cover).png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2467" data-original-width="1756" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhlUa2pgT1Yd6928WJNovFH3vQeY21Q0T7_muG6XvS6f70t-tXzKDfbqcZCwivmQYArr4e-Qjg6TQMu8oCHNDeQoDMxgSODevSpId6ego1NQg6sZJ8v8shbNUUNx8H8hDofg_bDUKgKBj-skLQofZcgeQhIyhCvn40O-CWWFW17sxmsxiEoHFoBh0P_CBg/w285-h400/Cham%20Soc%20Ngoi%20Nha%20Chung%20(Front%20cover).png" width="285" /></a></div><br /><br /><p></p><p>Chủ biên: Anthony Lê Đức, SVD</p><p>Nhà Xuất Bản: Asian Research Center for Religion and Social Communication, St John's University, Thailand </p><p>Phát hành: 2/2024</p><p><a href="https://asianresearchcenter.org/document/download/673/cham-soc-ngoi-nha-chung-le-duc-2024-1708137744.pdf">Tải sách </a></p><p><a href="https://sites.google.com/view/chamsocngoinhachung/home">Đọc online </a><br /></p><p><!--[if gte mso 9]><xml>
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</p><p><span lang="EN-GB">Đứng trước tình trạng khủng hoảng sinh thái ngày càng trầm
trọng, nhiệm vụ bảo vệ ‘Ngôi nhà chung’ của nhân loại đã trở thành một sứ vụ
thiết yếu của mọi tín hữu Kitô Giáo. Trong tập sách này, các tu sĩ thuộc Dòng
Truyền Giáo Ngôi Lời lấy nguồn cảm hứng từ thần học, Kinh Thánh, và giáo huấn
xã hội Công Giáo để trình bày những suy tư sâu sắc, nêu bật mối liên đới mật
thiết giữa đời sống tâm linh và lời kêu gọi cấp bách về trách nhiệm môi trường.
</span></p>
<p><span lang="EN-GB">Qua góc nhìn đa dạng về chủ đề của tập sách, độc giả được
mời gọi vào một hành trình xây dựng kiến thức về vấn đề môi trường sinh thái,
đào sâu suy tư về những thách thức của thời đại, trải nghiệm sự hoán cải sinh
thái và ý thức về vai trò của mình trong việc chăm sóc Ngôi nhà chung. </span></p>
<p><span lang="EN-GB">Cuốn sách này, với tính chất cấp thiết, góp tiếng nói vào
lời kêu gọi của Giáo Hội, đặc biệt qua Đức Giáo Hoàng Phanxicô, đến với các
Kitô hữu và toàn nhân loại hãy hợp nhất trong sứ vụ chăm sóc và bảo vệ món quà
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="table of figures"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="envelope address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="envelope return"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="footnote reference"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="line number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="page number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="endnote reference"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="endnote text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="table of authorities"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="macro"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="toa heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Signature"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
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<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
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<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
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<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
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<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
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</p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">NỘI DUNG</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Chương 1: Giới
thiệu: Vai trò của tôn giáo trong bối cảnh khủng hoảng sinh thái ngày nay
(Anthony Lê Đức, SVD)</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Chương 2: Linh đạo
môi sinh: Về dưới mái nhà xanh (Giuse Đỗ Nguyên Vũ, SVD)</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Chương 3: Chủ nghĩa
nhân văn Kitô Giáo trong việc giải quyết vấn đề khủng hoảng môi trường (Anthony
Lê Đức, SVD)</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Chương 4: Chăm sóc
thụ tạo theo Đức Giáo Hoàng Phanxicô (Phêrô Hoàng Văn Loan, SVD) </span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Chương 5: Mẫu hình
con người sinh thái: Đức Giêsu (Hà Hùng Vương)</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Chương 6: Hướng tới
sự đổi mới sinh thái qua những câu trả lời quý giá đối với vấn đề môi trường từ
Châu Phi, Châu Á và Châu Mỹ Latinh (Paul B. Steffen, SVD)</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Chương 7: Đào tạo
một lương tâm sinh thái nơi tín hữu Kitô Giáo (Anthony Lê Đức, SVD)</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Chương 8: Người môn
đệ loan báo Tin Mừng trong cuộc khủng hoảng sinh thái, bất công và nghèo đói
ngày nay {Phêrô Đặng Quốc Cường, SVD)</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Chương 9: Chăm sóc
ngôi nhà chung từ lăng kính của công lý - hòa bình và sự toàn vẹn của vạn vật
(GB. Trịnh Đình Tuấn, SVD)</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Chương 10: Đối thoại
liên tôn với việc chăm sóc ngôi nhà chung của nhân loại (Anthony Lê Đức, SVD )</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Chương 11: Phụ nữ
Việt Nam: Người bảo trợ sinh thái học (Nguyễn Trung Tây)</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Chương 12: Sinh thái
học, thiên tai và di cư qua lăng kính Kinh Thánh (vănThanh Nguyễn, SVD)</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Chương 13: Căn tính
Kitô Giáo trong mối tương quan với các loài thọ tạo (Anthony Lê Đức, SVD) </span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Chương 14: Ngôi nhà
chung, Giáo Hội xanh: (Nguyễn Trung Tây)</span></p>
<p><span lang="EN-GB"> </span></p>Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-83737015535399403212024-01-08T03:15:00.000-08:002024-03-04T03:17:46.732-08:00Interculturality as Paradigm to Promote Social and Environmental Sustainability<p><i></i></p><div class="separator" style="clear: both; text-align: center;"><i><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjzCaOOuwsmICHKKW-klHr2TbUzSPExat2C4EECN7m4bDwDqwDN3Hf6alYtLZ0IJSsyROt-NfNuYGFKUH6-IRTVLn4EPkfHElbBx7qWd_scPYJLlI9kcy1sXSNOS9ExfnIdTy7qyXyCvqiasBaWZKRw1MmXXoNuaIvxBcd_Qt-kbeGMHrAdChQaC1IZQhEs/s847/save-plants.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="567" data-original-width="847" height="268" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjzCaOOuwsmICHKKW-klHr2TbUzSPExat2C4EECN7m4bDwDqwDN3Hf6alYtLZ0IJSsyROt-NfNuYGFKUH6-IRTVLn4EPkfHElbBx7qWd_scPYJLlI9kcy1sXSNOS9ExfnIdTy7qyXyCvqiasBaWZKRw1MmXXoNuaIvxBcd_Qt-kbeGMHrAdChQaC1IZQhEs/w400-h268/save-plants.jpg" width="400" /></a></i></div><i><br /><br /></i><p></p><p><i>PROBLEMY EKOROZWOJU – PROBLEMS OF SUSTAINABLE DEVELOPMENT </i> 19(1): 148-158
https://doi.org/10.35784/preko.5754</p><p><b>Abstract</b></p><p>In today’s rapidly changing multicultural world characterized by numerous challenges ranging from geopolitical
tensions and interreligious conflicts to environmental degradation, it is imperative to have a paradigm of cultural
interaction that promotes social and environmental sustainability. Interculturality has emerged as a relevant frame work for addressing these challenges. This paper explores the potential of interculturality to contribute to a more
sustainable future by integrating social and ecological dimensions embedded in the paradigm. Therefore, this paper
sets out to address the following: (1) Present the concept of interculturality and its relevance to the contemporary
milieu; (2) Discuss the contribution of interculturality to promoting social sustainability; (3) Discuss the relation ship between culture and nature; and (4) Discuss the potential of interculturality to contribute to environmental
sustainability.
This paper contributes to ongoing discourse on interculturality by demonstrating not only its relevance to social
sustainability but also its implications for environmental sustainability, including raising awareness about the im pact of development on culturally significant natural areas, protecting indigenous communities’ rights, and valuing
diverse cultural practices for biodiversity management, ultimately contributing to a more sustainable and inclusive
society that values all cultures. </p><p><a href="https://asianresearchcenter.org/document/download/603/1704855698-interculturality-as-paradigm-to-promote-social-and-environmental-flourishing.pdf">Download full article</a><br /></p><p> <br /></p>Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-6306242751530457702023-10-01T04:11:00.000-07:002024-03-04T03:13:37.452-08:00Responsibility as a Primary Environmental Virtue in Islam<p><i></i></p><div class="separator" style="clear: both; text-align: center;"><i><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-BmIZN6TLyBgnhAI7JyIHtN-evf7XbViZo2xHCnf2q6auzJGVpIrbQiPbZUUSreACNWK-wHhXxhEZSUcwxZx8FG-ewuwOmGEkIgy8rlmPdqIAwoKXWMFo58DdUTLaG23ZObHcB29V7lp8XLOXrco2epSdRk_lbNNd9N0t4TaEcIrcitE2tzIxXOhF3S9f/s1600/islamic-gc8a116126_1920.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="968" data-original-width="1600" height="243" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-BmIZN6TLyBgnhAI7JyIHtN-evf7XbViZo2xHCnf2q6auzJGVpIrbQiPbZUUSreACNWK-wHhXxhEZSUcwxZx8FG-ewuwOmGEkIgy8rlmPdqIAwoKXWMFo58DdUTLaG23ZObHcB29V7lp8XLOXrco2epSdRk_lbNNd9N0t4TaEcIrcitE2tzIxXOhF3S9f/w400-h243/islamic-gc8a116126_1920.jpg" width="400" /></a></i></div><i><br /></i><p></p><p><i> Asian Journal of Philosophy and Religion (AJPR)</i>
Vol. 2, No. 1 (2023): 187- 206</p><p><b>Abstract</b></p><p>The exploration of environmental virtues within
religious teachings has gained significant
attention in recent years, as scholars in the field
of religious environmentalism seek to apply the
framework of environmental virtue ethics to
religious contexts. This paper focuses on Islam
and proposes that responsibility is a
fundamental environmental virtue within this
tradition. By employing a qualitative analysis
method, the paper examines scriptural and
scholarly resources within Islam to provide a
comprehensive understanding of this virtue.
The argument posits that responsibility is
considered an environmental virtue due to its
essential role in guiding Muslims' attitudes and
behaviors towards God, themselves, society,
and the natural world. It emphasizes that the
concept of responsibility in Islam can only be
fully comprehended within the broader Islamic
worldview, which acknowledges God as the
ultimate source and owner of all things and
recognizes the pivotal role of human beings in
God's divine plan. This research not only
contributes to the broader discourse on religious
environmental virtue ethics but also specifically
advances the development of an Islamic
environmental virtue ethics framework.</p><p><a href="https://asianresearchcenter.org/document/download/562/1689384110-responsibility-as-a-primary-environmental-virtue-in-islam-le-duc-2023.pdf">Download full article </a><br /></p>Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-39764202803702957442023-10-01T04:04:00.000-07:002024-03-04T03:10:08.176-08:00Formation of an ecological conscience: a Christian imperative<p><i></i></p><div class="separator" style="clear: both; text-align: center;"><i><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFlrpI2h0Viesy9VAZnDAdobHENnwolRMsjvVrbXSlQJ_9QPj2xAAYVVnBgEXw1E0AA_n7dgfOUboCx9cPYqI3NNAXidorl1OMhdbZT4J_7UjuvSbOOM5eFwcONniTN3Jhv1K8r48B5sJ-OEQ2TCgnsNGI6zTclKYRQepWHKj-E_27S66PXwc6fH0DFPWr/s1000/1_271.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="664" data-original-width="1000" height="265" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFlrpI2h0Viesy9VAZnDAdobHENnwolRMsjvVrbXSlQJ_9QPj2xAAYVVnBgEXw1E0AA_n7dgfOUboCx9cPYqI3NNAXidorl1OMhdbZT4J_7UjuvSbOOM5eFwcONniTN3Jhv1K8r48B5sJ-OEQ2TCgnsNGI6zTclKYRQepWHKj-E_27S66PXwc6fH0DFPWr/w400-h265/1_271.jpg" width="400" /></a></i></div><i><br /> </i><p></p><p><i>Verbum SVD</i> 64:2 (2023): 199-214<br /></p><p><b>Abstract </b><br /></p><p>Amidst ongoing ecological crises, the global community has rec ognized the critical importance of addressing ecological issues and
forging a sustainable connection with the environment. As humanity
grapples with the profound consequences of environmental degrada tion and climate change, various philosophical, ethical, and spiritual
perspectives have emerged to guide our collective response. A key as pect of this endeavor is the development of an ecological conscience
within each individual. This essay explores the Christian tradition,
particularly within the Catholic Church, as a valuable source for
shaping and nurturing an ecological conscience. Drawing on scrip tural and magisterial sources, it delves into the concepts of ecological
conversion, ecological conscience, and ecological consciousness, em phasizing the need for a transformative shift in attitudes and behav iors towards the environment. By nurturing an ecological conscience
and integrating spiritual practices with environmental stewardship,
Christian disciples contribute to the creation of a more sustainable
and just world. This essay calls for a reimagining of Christian spir itual sources and practices to align them with ecological concerns,
enabling a purposeful formation and nurturing of an ecological con science.</p><p> <a href="https://asianresearchcenter.org/document/download/587/1698072669-formation-of-ecological-conscience-le-duc.pdf">Download full article </a><br /></p>Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-30770401572607535752023-08-24T15:52:00.000-07:002023-08-24T15:52:00.605-07:00 ‘Does a falling tree in the forest make a sound when there is no one to hear?’<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgXROEDTZO4Qu7HllswJgsbjPymqoAfMAdfEx_S3l2iQ2Hu7VBDwDzVkBlT-NA4yjsb1MM6PWi-uGJIbxwFgth2uvKOSfHIo5WZAhw0NZA7O5-NqmGIBplOtCmaOt0C3pBaXH1hWVqnH327UR05rg7d4wRWoWQn-bn9OjSnKotCttKPW5L0XCQ6AyXmewyy/s1000/c26soc79c1gw0ey534p93dh4y1gu.gif" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="600" data-original-width="1000" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgXROEDTZO4Qu7HllswJgsbjPymqoAfMAdfEx_S3l2iQ2Hu7VBDwDzVkBlT-NA4yjsb1MM6PWi-uGJIbxwFgth2uvKOSfHIo5WZAhw0NZA7O5-NqmGIBplOtCmaOt0C3pBaXH1hWVqnH327UR05rg7d4wRWoWQn-bn9OjSnKotCttKPW5L0XCQ6AyXmewyy/w400-h240/c26soc79c1gw0ey534p93dh4y1gu.gif" width="400" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div style="text-align: justify;">In his novel <i>Small Gods</i>, the British author Terry Pratchett wrote: “One of the recurring philosophical questions is: ‘Does a falling tree in the forest make a sound when there is no one to hear?’ Which says something about the nature of philosophers, because there is always someone in a forest. It may only be a badger, wondering what that cracking noise was, or a squirrel a bit puzzled by all the scenery going upwards, but someone. At the very least, if it was deep enough in the forest, millions of small gods would have heard it.”</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Pratchett’s humorous quip challenges the notion of isolation inherent in the question by suggesting that there is "always someone in a forest." He points out that the forest is not devoid of observers, even if they are creatures like badgers or squirrels. Perhaps there are even “millions of small gods” inhabiting this place that is full of life and activities by sentient beings. This assertion renders absurd the underlying assumption of a forest without human presence as empty and devoid of awareness and consciousness. Indeed, it invites us to contemplate the possibility that perception is not limited to the human realm and consciousness is inherent in the natural world, that even in the quietude of a forest, active observation and contemplation persist.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Unfortunately, the creatures in the forest are not able to participate in the philosopher’s thought experiment to voice their displeasure with its premise. Their presence is relegated to the symphony of the woods: the gentle rustling of leaves as they dance to the tune of the wind's whisper, the swift patter of animal paws weaving a narrative of sustenance, and the inquisitive melodies of birds serenading their mates in nature's choir. If human beings happen to set foot in the forest and take time to contemplate this vibrant web of existence, they might realize that there isn’t any natural phenomenon taking place without an observer somewhere being aware of the event. This realization, however, would make it possible for them to answer the question that Thai scholar monk Prayudh Payutto posed to his listeners in a lecture: “Is the relationship between Thai people and forests one of friendship or of enemies?” Indeed, the response will depend on whether one is able to even conceive of a relationship between humans and non-human entities.</div>Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-76178149122625727902023-08-23T15:43:00.001-07:002023-08-23T15:43:30.321-07:00Religious Environmental Virtues: Compassion<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiLhSs8YHqlhyfBMxhxJhd9RH_OqKmqFUwYxCTSCrZBCA_dsVCILXc-iIpKN-cz-eyWMcubRTcwwMTzODseAafUDuiy923dYguEflfG2BGihuRtwxJzO1AFpyGqPt5TwBXQsk4UO-i7N06ke5R_Gmcof1Akz4LaoRwMkaZK2O_7Fa2ytHlm64YvTN64Pvan/s2000/GettyImages-892088616.webp" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1333" data-original-width="2000" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiLhSs8YHqlhyfBMxhxJhd9RH_OqKmqFUwYxCTSCrZBCA_dsVCILXc-iIpKN-cz-eyWMcubRTcwwMTzODseAafUDuiy923dYguEflfG2BGihuRtwxJzO1AFpyGqPt5TwBXQsk4UO-i7N06ke5R_Gmcof1Akz4LaoRwMkaZK2O_7Fa2ytHlm64YvTN64Pvan/w400-h266/GettyImages-892088616.webp" width="400" /></a></div><br /><div style="text-align: justify;">Compassion is an emotional reaction that arises from empathy – the ability to recognize, understand, and share the thoughts and feelings of others.[1] Thus, compassion is defined as “an empathic understanding of a person's feelings, accompanied by altruism, or a desire to act on that person's behalf.”[2] Compassion compels one to feel a genuine desire to offer assistance to others to alleviate their suffering in the face of trials and tribulations. Within the human community, it is an expression of kindness that stems from recognizing the shared humanity of individuals. However, in the context of inter-creationality, it is the shared reality of mundane existence characterized by vulnerability and suffering.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">In Buddhism, compassion is often mentioned in the same breath with ‘loving kindness,’ which encompasses a whole range of positive attitudes and actions that demonstrate empathy, kindness, mercy, and solidarity with others. Loving kindness and compassion are two of the four sublime abodes along with sympathetic joy and equanimity. Loving kindness is the wish that all sentient beings, without exception, be happy while compassion is the genuine desire to alleviate the sufferings of others which one is able to feel. Buddhism emphasizes extending loving-kindness universally, promoting boundless goodwill and harmonious relationships with all beings, devoid of enmity or ill will (A.I.183). The Buddha exhorted the faithful to exercise loving kindness to others no matter whether they are weak or strong, big or small, seen or unseen, near or far away. Monks are enjoined also to have loving kindness even in the face of challenges and difficulties (M.I.123).</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Along with loving kindness, compassion is essential to one’s moral perfection. In Buddhism, the pursuit of human perfection, embodied by concepts such as Buddhahood, arhatship, bodhisattvahood, and others, is achieved through a lifelong commitment to nurturing virtues like wisdom and compassion.[3] Compassion is exemplified by the Buddha himself who is said to be the “one person who arises in the world…out of compassion for the world” (A.I.23) and continued the mission of propagating the dhamma “simply out of sympathy and compassion for living beings” (A.II.177). Thus, as Simon P. James observed, “To be compassionate is to feel compassion for all sentient beings, human and non-human, and to act so as to alleviate their suffering.”[4]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">The practice of loving kindness and compassion holds a potent power to transform society and the environment in ways that are profound and far-reaching. These sublime virtues, as the Buddha so eloquently taught, are to be nurtured and cultivated by monks and laypeople alike, with the aim of extending their influence beyond the boundaries of their immediate communities, towards the entire world.[5] How could one limit their compassion and kindness solely to human and sentient beings, while the destruction of rainforests and the pollution of the air and rivers harm countless living beings, both great and small?</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">The true implication of loving kindness and compassion, when applied to the environment, requires us to respond to all dimensions of life with sensitivity and care, and to consider the ecological balance of all aspects of nature. It is not enough to be selectively compassionate; instead, a truly compassionate person extends their loving kindness and compassion to all sentient beings and to the non-sentient environment that support the flourishing of living beings. The virtuous dealings of such a person with the entire world reflect their level of compassion.[6]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">In Confucianism, compassion can be found in the virtue of ‘ren’ (仁), which as discussed in Chapter 3, is one of the most important virtues. It is a central concept that refers to a combination of kindness, benevolence, and humanity towards others. It emphasizes the importance of treating others with compassion, empathy, and understanding, and is often described as the foundation of all other virtues. According to Mencius, a disciple of Confucius, people are naturally born with a sense of compassion and care for others. Compassion constitutes one of the four innate ‘sprouts’ that if properly nurtured and cultivated will help the person to become a more fully realized person imbued with the virtue of ren. Just as a seed needs the right conditions of sunlight, water, and soil to grow, the sprout of compassion needs the right conditions to flourish. These conditions include a supportive environment, positive role models, and the opportunity to practice compassion regularly.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">The goal of practicing kindness and compassion as part of ren is to create a harmonious society, where everyone is treated with dignity and respect, and where there is a sense of community and social responsibility. This virtue can also promote environmental well-being by cultivating a sense of compassion and care towards all living beings, including the natural world. Mencius wrote that a virtuous person is “benevolent towards the people” and “feel love for all things.”[7] It has been stated that in Confucianism, there is no injunction to display benevolence to non-human beings for their own sake.[8] However, there are strands of Confucian thought that seem to moralize the relationship between human beings and nature. Indeed, Wang Yangming (1472–1529) proposed a perspective that sees the unity of human beings and the universe. He believed that the benevolent heart forms a connection with all things, leading to a sense of solidarity with others. Whether it's witnessing a child in danger, the suffering of animals, or the destruction of plants and even inanimate objects, our benevolence allows us to empathize and unite with them. In this perspective, the relationship between humans and nature is imbued with moral significance. Negative behaviors that harm the environment are condemned as morally wrong, while positive actions that respect the natural order are praised as virtuous. This holistic worldview embraces the idea that all people are considered as siblings and all things are seen as companions. This moral consciousness influences human awareness of the interconnectedness between humans and the natural world, promoting environmental protection and emphasizing human responsibility towards the environment.[9]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">The philosopher Arthur Schopenhauer whose thought was greatly influenced by Buddhism, remarked, “Compassion for animals is intimately associated with goodness of character, and it may be confidently asserted that he who is cruel to animals cannot be a good man.”[10] The ethical framework of religious traditions demonstrate that they can enable human awareness of the moral responsibility that human beings must have toward non-human creation. By extending our kindness and compassion to the environment, we can foster sustainable practices and protect the natural world from harm. The practice of these virtues enables us to understand and appreciate the interconnectedness and value of all things, leading us to a deeper appreciation for the natural world and a desire to preserve it for generations to come. A quote that sometimes has been attributed to Chief Seattle, a Native American leader of the Suquamish and Duwamish tribes declares, “We do not inherit the earth from our ancestors, we borrow it from our children.”[11] It is impossible to separate benevolence towards human beings from that of non-human nature, for they are intertwined and inextricable from one another. As such, our compassionate actions must encompass the whole of the environment, leaving no stone unturned in our quest for a better world.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">----------</div><br /> [1] Pyschology Today, “Empathy,” <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.psychologytoday.com/us/basics/empathy">https://www.psychologytoday.com/us/basics/empathy</a><br /><br /> [2] Jacinta Jiménez, "Compassion vs. empathy: Understanding the Difference," BetterUp, July 16, 2021, https://www.betterup.com/blog/compassion-vs-empathy#:~:text=Consider%20these%20definitions%3A,creates%20a%20desire%20to%20help.<br /><br /> [3] Damien Keown, “Buddhism and Ecology: A Virtue Ethics Approach,” Contemporary Buddhism 8, no. 2 (2007):101.<br /><br /> [4] Simon P. James, Zen Buddhism and Environmental Ethics (Burlington, VT: Ashgate Publishing Company, 2004), 128.<br /><br /> [5] Pragati Sahni, Environmental Ethics in Buddhism: A Virtues Approach (New York: Routledge, 2007), 120.<br /><br /> [6] Simon P. James, “Against Holism: Rethinking Buddhist Environmental Ethics,” Environmental Values 16, no. 4 (2007): 457.<br /><br /> [7] Quoted in Xinzhong Yao, “An Eco-Ethical Interpretation of Confucian Tianren Heyi,” Frontiers of Philosophy in China 9 (2014): 576.<br /><br /> [8] Yao, “An Eco-Ethical Interpretation of Confucian Tianren Heyi,” 579.<br /><br /> [9] Yao, “An Eco-Ethical Interpretation of Confucian Tianren Heyi,” 581.<br /><br /> [10] Arthur Schopenhauer, The Basis of Morality (London: George Allen & Unwin Ltd, 1903).<br /><br /> [11] There is no definitive source for this quote. The quote has been ascribed to various individuals, including Wendell Berry, Ralph Waldo Emerson, Chief Seattle, Moses Henry Cass, Dennis J. Hall, Helen Caldicott, Lester Brown, David R. Brower, and Taghi Farvar. It has also been associated with both a Native American proverb and an Amish saying.Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-10990572862270118562023-08-21T16:02:00.000-07:002023-08-21T16:02:14.247-07:00Religious Environmental Virtues: Gentleness<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiBnk_fFqbNbcJGE_Pv0rJQqgF9b5COtIcY87Vccr7cC6rngat3BLA3lo45DmUROSXndbAe7ydOE9h8E_Ul2ewwQHula_v6IGM8ozNkTYCofqbIk3-aZOzxAWIVcZ-6MUEWDdNafY0kwnICjtm12KFVOvgaiIemR5GQWFQBGqqLWMysR896Ew6asqX2DfYI/s500/GettyImages-671188068-jpg.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="369" data-original-width="500" height="295" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiBnk_fFqbNbcJGE_Pv0rJQqgF9b5COtIcY87Vccr7cC6rngat3BLA3lo45DmUROSXndbAe7ydOE9h8E_Ul2ewwQHula_v6IGM8ozNkTYCofqbIk3-aZOzxAWIVcZ-6MUEWDdNafY0kwnICjtm12KFVOvgaiIemR5GQWFQBGqqLWMysR896Ew6asqX2DfYI/w400-h295/GettyImages-671188068-jpg.jpeg" width="400" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div> <div style="text-align: justify;">In human-nature relationship, the practice of gentleness emerges as a fundamental approach to human interactions with non-human beings. Indian religions uphold and teach the virtue of gentleness, symbolized by ahimsa (nonviolence), as integral to personal moral development. Ahimsa extends to all living beings, regardless of size or form. Among the four major Indian religions – Hinduism, Buddhism, Jainism, and Sikhism – Jainism stands out for its profound and radical interpretation and application of ahimsa. Jainism is rooted in the belief that every living entity, including certain non-living elements like air and water, possesses a varying level of consciousness and complexity. Jains are encouraged to manifest the highest degree of nonviolence in their daily conduct and adopt a vegetarian diet to minimize harm to living beings. Recognizing the presence of minute organisms in the air we breathe, the water we drink, and the surfaces that we move or rest on, we assume responsibility for the harm we may cause.[1] Jains are taught to live with minimal harm. Within Jain ascetic tradition, there exists a rare practice of self-starvation to death, viewed as the ultimate act of ahimsa. This decision stems from pure motives, detachment from the physical body, and compassion for all living beings. This sacred passing is revered for its transformative potential in advancing the soul towards liberation, attainable by those who have achieved elevated levels of compassion and wisdom. These individuals willingly choose death over inflicting pain or harm, even to the tiniest creatures.[2]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">In Buddhism, ahimsa also serves as the primary precept and unequivocally denounces the intentional harm of sentient beings as morally reprehensible. The teachings of the Dhammapada reminds that all living beings, akin to ourselves, instinctively recoil at the mere thought of pain and hold their own lives dear. Consequently, the intentional infliction of suffering upon others is a grave injustice that cannot be justified (Dp.129-130). Buddhism advocates for the cultivation of gentleness not only in our day-to-day interactions with fellow human beings and animals, but also in our choice of livelihood, urging us to abstain from occupations that cause harm to others (A.V.177; The.242-3). Although the non-violence virtue directly applies to how we treat other sentient beings, it would be incongruous for an individual to display gentleness towards humans and animals while callously disregarding the well-being of plants and even inanimate entities. A genuinely gentle person would be expected to extend the same demeanor towards other beings such as plants and even non-living things like a historic boulder or a cave. When gentleness permeates a person’s veins, it is displayed in his/her actions which affect all the things around him/her.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">In Christianity, much like in Indian religions, gentleness holds great reverence and is considered one of the fruits of the Holy Spirit (Gal. 5:22-23). Jesus himself emphasized the significance of gentleness, proclaiming that the meek shall inherit the earth (Mat. 5:5). The Apostle Paul echoed this sentiment, urging Christians to display their gentleness openly, recognizing it as a fundamental trait of a follower of Christ (Col. 3:12). Although some may mistakenly perceive gentleness as a sign of weakness, it is, in fact, a tender strength. Jesus even described himself as "gentle and lowly in heart" when inviting people to embrace his teachings (Mat. 11:29-30). Christian leaders are called to embody gentleness in their governance of the church and interactions with others (2 Tim. 3:3; 2:24-25). The esteemed theologian Thomas Aquinas listed gentleness as one of the cardinal virtues, while Saint Augustine described it as the ‘art of self-mastery’ – an art that is often overlooked or underdeveloped.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">In our modern age, plagued by environmental degradation and violence, gentleness remains an indispensable virtue. Embodying gentleness bestows upon us a precious gift that can catalyze the flourishing of our environment. It extends beyond interactions with fellow human beings to encompass our treatment of all living beings. As Mahatma Gandhi, the great Indian nationalist leader, said, "The greatness of a nation and its moral progress can be judged by the way its animals are treated."[3] A gentle person is mindful of their actions and intentions, avoiding physical and emotional harm to others. Indeed, the well-being of the environment is intricately connected to a human community that embraces gentleness in all its interactions. Adopting a gentle approach serves as a safeguard against negative environmental consequences, such as the loss of biodiversity caused by hunting or deforestation. By refraining from acts of violence towards living beings, we actively contribute to the intended flourishing of the environment. Embodying gentleness not only entails a personal commitment but also calls for a profound responsibility towards the environment and all its inhabitants, compelling us to live in harmony and recognize the inherent interconnectedness. As eloquently expressed by John Muir, the Scottish-American naturalist, "When we try to pick out anything by itself, we find it hitched to everything else in the Universe."[4] Gentleness, therefore, emerges as a formidable force for the greater good, fostering personal growth and nurturing the flourishing of our beloved home planet.</div><br /><br /><br /> [1] Jeffery D. Long, Jainism: An Introduction (New York: I.B. Tauris, 2009), 100.<br /><br /> [2] Jeffery D. Long, Jainism: An Introduction (New York: I.B. Tauris, 2009), 110.<br /><br /> [3] Peta, “PETA Honors Gandhi’s Lifelong Commitment to Animal Liberation,” <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.peta.org/features/gandhi/">https://www.peta.org/features/gandhi/</a><br /><br /> [4] John Muir, My First Summer in the Sierra (New York: The Modern Library, 2003), 166.Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-89124277843745521232023-08-15T23:20:00.003-07:002023-08-16T15:41:28.750-07:00 Some Elements of Authentic Christian Personhood<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgR2vNhP3i88cxxYG7cLbz7t9Ffh7etwxmCzRYyPfHFlRbDxDclFJuamSl0toSr_e8C_bPzgvRGil74gx-8l32--EFutI5IoqF7FgLgFSxxaloU_uN1wHfE5bqHb0S7gywjmZ7oWlKXRT_da1cIuRabB6aEz5dnFSdZT6hWVWpoqvcBEuFnDe1sC_L4mO74/s996/Edge-0611-Blog.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="635" data-original-width="996" height="255" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgR2vNhP3i88cxxYG7cLbz7t9Ffh7etwxmCzRYyPfHFlRbDxDclFJuamSl0toSr_e8C_bPzgvRGil74gx-8l32--EFutI5IoqF7FgLgFSxxaloU_uN1wHfE5bqHb0S7gywjmZ7oWlKXRT_da1cIuRabB6aEz5dnFSdZT6hWVWpoqvcBEuFnDe1sC_L4mO74/w400-h255/Edge-0611-Blog.png" width="400" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div> <div style="text-align: justify;">Irenaeus of Lyons who was a bishop in the early Christian church and a prominent theologian in the second century AD reportedly said, “The glory of God is a human being fully alive; and to be alive consists in beholding God.” The quote emphasizes the idea that human beings are meant to live fully and abundantly, in a way that reflects the glory of God. This involves not only physical health and vitality, but also a spiritual connection to God that allows us to truly live and thrive. The basis for Irenaeus’ sentiment can be found in the Gospel for it was Jesus himself who declared that his purpose for coming into the world was so that humanity “may have life, and have it to the full” (John 10:10).</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">These two statements embody the aim of Christian humanistic outlook which is to make God’s glory seen and felt by humanity being fully and truly itself as intended by its Creator. What needs to be explicated is what does it mean for human beings to be authentically and fully themselves? How is it manifested in human attitudes, behavior and relationship with God, with fellow human beings, and with all of creation? To be fully alive, or to flourish, is a notion so rich and varied, it bears many hues. It may encompass our physical and social well-being, or the attainment of worldly success. It may speak to a life imbued with purpose, one that finds fulfillment in all its moments, or to the pursuit of an admirable existence. To some, it may mean a deep and intimate communion with the divine, as they seek to connect with the shared community of God. And yet, the implications of flourishing may shift and change, depending on the social, cultural, and temporal context being considered.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Catholic theological anthropology proposes a vision of human flourishing distinctly and integrally tied to our relationship with God and with fellow human beings as well as all of God’s creation. According to this vision, human flourishing is not simply a matter of individual success or achievement, but rather a holistic and integrated state of being. It is a state in which we are in right relationship with God, experiencing a deep and abiding sense of love, grace, and belonging. It is also a state in which we are in right relationship with one another, living in a community marked by compassion, justice, and mutual care. And it is a state in which we are in right relationship with the natural world, recognizing our role as stewards of creation and seeking to live in harmony with the rest of God's creatures.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">So what does authentic Christian personhood look like? Following are some elements of this vision of being authentically human in the Christian vision.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><b>To Become Fully the Image of God</b></div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">The doctrine of the imago Dei, derived from the words of Genesis 1:27, declares that when God chose to create humanity, we were fashioned in the likeness of God – not in the sense of physical image of the infinite, but imbued with qualities that reflect the divine. These include free will, wisdom, reason, moral conscience, a sense of justice, and love for others. While some may be tempted to allow this special association with God to inflate their sense of self-importance, such an attitude is misguided. The profound dignity that the Creator has bestowed upon us instead reinforces the fundamental importance of human relationships. By sharing His very nature with us, God reveals that we are “not just something, but someone.” Like the divine, we possess the ability to know ourselves, to possess ourselves, and to offer ourselves freely in communion with others.[1] According to Pope Francis, “The creation accounts in the book of Genesis contain, in their own symbolic and narrative language, profound teachings about human existence and its historical reality. They suggest that human life is grounded in three fundamental and closely intertwined relationships: with God, with our neighbour and with the earth itself.”[2]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Genuine relationship requires a willingness to fully acknowledge, appreciate, and cherish the other person with love, rather than dominating or oppressing them. It is important, therefore, that Christians understand the mandate of “dominion” in Genesis 1:28 through the lens of relationship rather than power. Pope Francis asserted, “The biblical texts are to be read in their context, with an appropriate hermeneutic, recognizing that they tell us to ‘till and keep’ the garden of the world (cf. Gen 2:15). ‘Tilling’ refers to cultivating, ploughing or working, while ‘keeping’ means caring, protecting, overseeing and preserving. This implies a relationship of mutual responsibility between human beings and nature.”[3] When this relationship with nature is jeopardized due to misinterpretation of God’s mandate, our relationship with our human brothers and sisters are also negatively impacted. And as in interconnected chain, our relationships with ourself and with God are likewise broken.[4] Thus, becoming human in the Christian outlook is to become more truly the image of God in our set of relationships that extends to all facets of existence.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;"><b>To be Perfect as the Heavenly God is Perfect (Matt. 5:48)</b></div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">The poet Alexander Pope affirmed, “To err is human.” Being human has long been regarded as a license to err, a declaration of our frailties in the physical, emotional, mental, and spiritual spheres. While we may indeed falter and display a multitude of moral imperfections, religious traditions, including Christianity, have consistently urged their followers to refuse complacency in the face of their shortcomings. To become truly human is not to accept the reality of our deficiencies and simply make do with our limitations. Rather, it is to strive to overcome them with both our personal effort and the grace of God. We are called by Jesus in the Sermon on the Mount to rise above our imperfections and become perfect as the Heavenly Father is perfect.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">In our contemporary understanding of the word ‘perfect,’ Jesus’ exhortation seems like an extraordinarily tall order. According to Jonathan Pennington, the contemporary understanding of the word denotes a state of “moral perfection, absolute purity, and even sinlessness.”[5] This is a source of great misunderstanding and confusion. How can we carry out a sinless life when the doctrine of the fall tells us that sin is inherently a part of human existence even from the moment of our birth? Pennington, however, asserted that the original Greek word ‘τέλειος’ as it appears in the New Testament can be more accurately translated as ‘whole,’ ‘complete,’ or ‘virtuous.’[6] Therefore, in the context of Jesus’ sermon, the call to perfection is tantamount to an exhortation to grow in spiritual maturity and integrity. These qualities serve as the antidote to the broken relationship with God due to the sins of disobedience and hubris. It implies growth in relationship with God, to more fully embody God’s nature, to more clearly become the imago Dei as God intended when God created each of us. As Pope Benedict XVI assured, “Each of us is the result of a thought of God. Each of us is willed, each of us is loved, each of us is necessary.”[7]</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><span style="text-align: left;"><b>To Become Disciples of Christ</b></span></div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">The Christian who is steeped in spiritual maturity and has achieved authentic personhood, naturally becomes a devoted disciple of Christ, and proclaims the Kingdom of God. To become a disciple of Christ means to be firmly attached to the person, the teachings, and the vision of Christ about the kingdom of heaven, governed by justice, peace, and harmony. It is a kingdom where the most ferocious of natural enemies lie side by side without fear of becoming each other's prey, and where even infants can fearlessly lead dangerous lions and frolic with venomous cobras (Isaiah 11:6-8). In this heavenly realm, where the values of divinity reign supreme, there is no place for fear of violence and harm. Instead, there is perfect harmony among all creatures of nature and peace between human beings and the natural world. Thus, to become a disciple of Christ means to embrace the role that is an intrinsic part of our relationship with God, defined by our being the imago Dei.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">As disciples of Christ, we are called to embrace the sacred task of proclaiming the Good News to all of creation. In Mark 16:15, Jesus instructs his disciples to "Go into all the world and proclaim the gospel to the whole creation," emphasizing the universality of the message. The prophet Isaiah also envisioned a world in which the knowledge of the Lord fills the entire earth, with no corner left untouched by divine wisdom (11:9). The Good News is not meant for human beings alone but is to be celebrated by all of creation, as expressed in the exultant words of Isaiah, "Sing for joy, O heavens, and exult, O earth! Break forth, O mountains, into singing! For the Lord has comforted his people, and will have compassion on his suffering ones" (49:13). This is a world in which even the mountains burst into song, overcome with the goodness of God. To be true disciples, we must cultivate a deep and abiding relationship with all that fills the earth and the cosmos. Only through openness and humility can we begin to comprehend the vastness of God's creation and the immense joy that comes with proclaiming the Good News to all of it.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Another important mission of the disciple of Christ is to be a community of love and service. In commanding his disciples to love one another as He had loved them, Jesus emphasized the centrality of love in the relationship between Himself and his followers, and among the followers themselves. It is through this bond of love that Christ's disciples are identified, and it is through this love that the disciple can extend themselves to the most vulnerable and marginalized. For Christ declared that by loving these individuals, we love Him (Mattew 25). But the scope of this love extends beyond human beings, encompassing all of creation. Christ is the "firstborn of all creation" (Col. 1:15), and it is through Him that "all things have been created...and in Him all things hold together" (Col. 1:16-17). His love for us and for all of creation is demonstrated in his reconciling of all things to himself through his cross and resurrection (Col. 1:20). Therefore, to be a disciple of Christ is to be in relationship not only with Him, but also with all of creation which was brought into existence through the Word.</div><div style="text-align: justify;"><br /></div>------------<br /><br /> [1] Catechism of the Catholic Church, 375.<br /><br /> [2] Pope Francis, Laudato Si, 2015, no. 66, https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html.<br /><br /> [3] Pope Francis, Laudato Si, no. 67.<br /><br /> [4] Pope Francis, Laudato Si, no. 70.<br /><br /> [5] Jonathan T. Pennington, The Sermon on the Mount and Human Flourishing: A Theological Commentary (Grand Rapids, MI: Penguin Books, 2017), 138.<br /><br /> [6] Ibid.<br /><br /> [7] Pope Benedict XVI, Homily for the Solemn Inauguration of the Petrine Ministry, April 24, 2005, <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.vatican.va/content/benedict-xvi/en/homilies/2005/documents/hf_ben-xvi_hom_20050424_inizio-pontificato.html">https://www.vatican.va/content/benedict-xvi/en/homilies/2005/documents/hf_ben-xvi_hom_20050424_inizio-pontificato.html</a>Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-26051839418446300902023-08-13T23:17:00.002-07:002023-08-13T23:17:39.204-07:00Đối thoại liên tôn với việc chăm sóc ‘ngôi nhà chung’ của nhân loại (Phần 2/2)<p style="text-align: justify;"><b></b></p><div class="separator" style="clear: both; text-align: center;"><b><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0asTFis6IMxXKxKQFnT22uC8Rkpj679bp9L4npjVqDCWwHlXD31Aa_Ow8mISTAVx5Slaz9dhWWi5_O_4nzw8ptWDP8Dx8WcHXZbx6sgWMN2L5IQvSQR67R5yNExBLnFUrOfD8ReibLbQBo-r4zyRnyiguS5eMvjt3_l_S99A0FvciO9Oi1jF5oE_AFSEY/s721/OneWorldReligion.webp" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="690" data-original-width="721" height="383" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0asTFis6IMxXKxKQFnT22uC8Rkpj679bp9L4npjVqDCWwHlXD31Aa_Ow8mISTAVx5Slaz9dhWWi5_O_4nzw8ptWDP8Dx8WcHXZbx6sgWMN2L5IQvSQR67R5yNExBLnFUrOfD8ReibLbQBo-r4zyRnyiguS5eMvjt3_l_S99A0FvciO9Oi1jF5oE_AFSEY/w400-h383/OneWorldReligion.webp" width="400" /></a></b></div><b><br /> </b><p></p><p style="text-align: justify;"><b><span style="text-align: center;">3. Các hình thức đối thoại liên tôn trong bối cảnh môi trường</span></b></p><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Đối thoại liên tôn được thực hiện qua bốn hình thức đã được công nhận rộng rãi bao gồm: 1) đối thoại trong cuộc sống; 2) đối thoại bằng sự hợp tác trong hành động; 3) đối thoại tâm linh; và 4) đối thoại giữa các chuyên viên hay chức sắc tôn giáo. Các hình thức này không độc lập mà gắn kết với nhau và hỗ trợ cho nhau. Ví dụ, hình thứ thứ hai – đối thoại hành động – nên được định hình dựa trên các nguyên lý thần học vững chắc xuất phát từ từng truyền thống tôn giáo. Tương tự, đối thoại giữa các chuyên gia (hình thức thứ tư) nên tạo cảm hứng cho các tín đồ sẵn sàng có những trải nghiệm tâm linh về các tôn giáo khác (hình thức thứ ba). Trong phần này, chúng ta sẽ tìm hiểu về các hình thức đối thoại liên tôn trong bối cảnh chăm sóc ngôi nhà chung của nhân loại.</div><div style="text-align: justify;"><br /></div><b><div style="text-align: justify;"><b>3.1. Đối thoại trong cuộc sống</b></div></b><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Thuật ngữ "đối thoại trong cuộc sống" thường được sử dụng để mô tả các tương tác hằng ngày và mối quan hệ xảy ra giữa những người thuộc các tôn giáo khác nhau. Tài liệu "Đối thoại và Công bố" của Thánh bộ Truyền giáo cho các Dân tộc và Hội đồng Giáo hoàng về Đối thoại Liên tôn diễn tả đối thoại trong cuộc sống là "mọi người cố gắng sống trong tinh thần cởi mở và thân thiện, chia sẻ niềm vui và nỗi buồn, những vấn đề và mối ưu tư của con người."[1] “Cuộc sống” là từ mà chúng ta sử dụng để mô tả tất cả những gì diễn ra trong từng ngày, cho dù đó là làm việc chăm sóc vườn tược, chạy bộ mỗi sáng ở công viên gần nhà, đi mua đồ tạp hóa ở siêu thị trong phố, hoặc tham gia vào các hoạt động cộng đồng do nhà thờ, nhà chùa hoặc tổ chức xã hội khác tổ chức.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Bởi vì cuộc sống là yếu tố bao hàm nhất trong trải nghiệm con người, đối thoại trong cuộc sống có thể mang nhiều hình thức khác nhau, bao gồm các giao tiếp trong gia đình, nơi làm việc, hoặc trong một lễ hội trong cộng đồng. Khi xã hội ngày càng trở nên đa văn hóa và đa tôn giáo do di cư, du lịch, học tập hoặc nhu cầu công việc, đối thoại trong cuộc sống có thể diễn ra giữa hàng xóm, đồng nghiệp và bạn cùng phòng ở ký túc xá trường đại học. Ngày nay việc kết hôn với người khác tôn giáo trở nên phổ biến hơn, nên các gia đình cũng đang trở nên đa tôn giáo hơn. Một thống kê cho thấy gần 40% người Mỹ kết hôn với người thuộc tôn giáo khác.[2] Ở Thái Lan, một quốc gia chủ yếu theo Phật giáo, nên có tới 80% người Công giáo kết hôn với người ngoài Công giáo. Do đó, đối thoại trong cuộc sống có thể diễn ra ngay trong phòng khách và bàn ăn của chúng ta hằng ngày.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Đối thoại trong cuộc sống có thể đóng vai trò quan trọng trong việc thúc đẩy việc bảo vệ môi trường bằng cách khuyến khích sự cộng tác giữa các cá nhân và cộng đồng thuộc các tôn giáo khác nhau. Đây là cơ hội cho mọi người cùng chia sẻ kiến thức, kinh nghiệm và giá trị của mình, và cùng nhau làm việc với mục tiêu chung là bảo vệ và bảo tồn thế giới tự nhiên. Đức Đạt-lai Lạt-ma cho rằng đối thoại nên bắt đầu từ trong gia đình. Ngài viết, "Khái niệm đối thoại phải bắt đầu từ cấp độ gia đình. Với tư cách cá nhân, chúng ta phải tự nhìn vào bên trong, điều tra, phân tích và sau đó cố gắng vượt qua những ý kiến trái ngược. Chúng ta không được mất hy vọng hoặc nản lòng trước những xung đột khó chịu mà chúng ta tìm thấy bên trong chúng ta. Đó là một số cách mà chúng ta cuối cùng có thể giải quyết các vấn đề môi trường."[3]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Đối thoại cuộc sống cũng có thể thúc đẩy sự phát triển môi trường bằng cách khuyến khích mọi người cảm nhận sâu sắc hơn về giá trị và tính thiêng liêng của thế giới tự nhiên. Ở Thái Lan, người dân có truyền thống thắt nơ vào những cây cổ thụ. Truyền thống này kết hợp các yếu tố của tín ngưỡng Phật giáo với duy linh thuyết và truyền thuyết địa phương. Người dân tin rằng trong những cây này có các thần linh cư trú và có thể giúp bảo vệ họ và mang lại cho họ những điều may mắn. Phong tục tâm linh này được thực hiện trên khắp Thái Lan, có thể thấy trong các ngôi chùa, khu rừng và ngay cả trên đường phố của các khu vực đô thị. Ở những nơi này người dân có thể tới để cầu nguyện, thắp hương và dâng những đồ cúng như hoa quả, thức ăn để thể hiện lòng biết ơn hoặc cầu xin sự giúp đỡ từ các thần linh.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Niềm tin vào ý nghĩa tâm linh của cây cổ thụ và việc buộc vải quanh chúng phản ánh mối liên kết sâu sắc giữa thiên nhiên và tâm linh trong văn hóa Thái Lan. Cây được coi là biểu tượng linh thiêng của sự trường thọ, sức mạnh và sự khôn ngoan. Chúng bảo vệ đất đai, liên kết thế giới loài người với thế giới tâm linh. Bằng cách thể hiện sự tôn trọng đối với những cây này, người dân duy trì sự hòa hợp giữa con người, thiên nhiên và thế giới siêu nhiên. Ngoài ra, việc buộc sợi vải quanh cây cổ thụ cũng là một cách để tăng cường nhận thức về bảo tồn môi trường. Bằng cách nhấn mạnh tính linh thiêng và tầm quan trọng của cây cối, mọi người được khuyến khích trân trọng và bảo vệ thế giới tự nhiên xung quanh họ. Điều này thúc đẩy ý thức chăm sóc môi trường và nhắc nhở mỗi cá nhân về trách nhiệm bảo vệ tài nguyên Trái Đất.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Mặc dù các Ki-tô hữu và người Hồi giáo tại Thái Lan có thể không có những niềm tin tương tự như những người theo Phật giáo, nhưng khi hòa mình vào môi trường văn hóa Thái Lan, họ có thể học hỏi và cảm nhận về giá trị của yếu tố tâm linh trong phong tục nói trên. Các tín đồ Ki-tô giáo và Hồi giáo có thể tìm ra những phương cách phù hợp với tín ngưỡng của riêng mình để bày tỏ sự cảm nhận về tính linh thiêng của thiên nhiên và thúc đẩy sự phát triển môi trường. Nhiều thần học gia trong cả hai truyền thống Ki-tô giáo và Hồi giáo từng nhận xét rằng, một trong những nguyên nhân của cuộc khủng hoảng sinh thái ngày nay là do con người ngày càng chạy theo thuyết khoa học hiện đại và lãng quên sự hiện diện của Thiên Chúa trong thế giới. Con người ngày càng mù quáng và thờ ơ trước tính thiêng liêng của thiên nhiên vốn do chính bàn tay Thượng đế tạo nên.</div><div style="text-align: justify;"><br /></div><b><div style="text-align: justify;"><b>3.2. Đối thoại bằng sự hợp tác trong hành động</b></div></b><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Khái niệm "đối thoại bằng sự hợp tác trong hành động" trong đối thoại liên tôn đề cập đến quá trình hợp tác giữa những người có tín ngưỡng khác nhau nhằm “đạt tới sự phát triển toàn diện và giải phóng của con người."[4] Sự hợp tác này quan tâm đến các vấn đề nhân đạo, trong đó mọi người chung sức để xác định nguyên nhân gốc rễ của các vấn đề xã hội và tìm ra các giải pháp thực tế nhằm mang lại sự phát triển bền vững và toàn diện cho cộng đồng.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Đối thoại bằng sự hợp tác trong hành động dựa trên quan niệm rằng những người có tôn giáo khác nhau tin rằng các nguyên tắc đạo đức phổ quát có thể làm nền tảng cho việc xây dựng một xã hội công bằng và bác ái. Những quy tắc chung này bao gồm việc tôn trọng và coi trọng giá trị của mỗi cá nhân, thúc đẩy sự phồn thịnh trong cộng đồng, tôn trọng quyền và nghĩa vụ của mỗi người, hỗ trợ các nhóm yếu thế trong xã hội, công nhận giá trị của lao động và quyền của người lao động, khuyến khích tình đoàn kết và nêu cao trách nhiệm đối với môi trường.[5]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Việc chăm sóc môi trường là một lĩnh vực vượt qua ranh giới tôn giáo, sắc tộc, địa vị xã hội… nhắc nhở mọi người về trách nhiệm chung để bảo vệ hành tinh của chúng ta. Tham gia vào đối thoại bằng sự hợp tác trong hành động để chăm sóc môi trường là cơ hội để chúng ta chuyển đổi những giáo huấn thành các thực hành cụ thể vì lợi ích chung. Các tổ chức tôn giáo (faith-based organizations - FBOs) đã được Chương trình Môi trường Liên Hợp Quốc (UNEP) công nhận vì đóng góp của họ trong cuộc chiến chống đói nghèo, thúc đẩy sức khỏe cộng đồng và thúc đẩy phát triển bền vững. Các FBO, đặc biệt là ở cấp địa phương, hợp tác với các tác nhân tôn giáo và đóng vai trò quan trọng trong các sáng kiến liên quan đến bảo tồn môi trường và quản lý tài nguyên một cách hợp lý.[6]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Chính vì hiểu rõ điều này, UNEP tích cực hợp tác với các tôn giáo thông qua các sáng kiến như Faith for Earth Initiative (Sáng Kiến Đức Tin Vì Trái Đất), được khởi xướng vào năm 2017, nhằm thúc đẩy nhận thức và hành động về môi trường. Sáng kiến này tận dụng tầm ảnh hưởng của các tổ chức và nhà lãnh đạo tôn giáo để đối phó với thách thức môi trường và thúc đẩy phát triển bền vững. Một nỗ lực đáng chú ý khác là Interfaith Rainforest Initiative (IRI). Dự án này tập hợp các nhà lãnh đạo tôn giáo, các dân tộc bản địa và các chuyên gia nhằm bảo vệ rừng mưa và cộng đồng bản địa.[7] Tổ chức Religions for Peace (Tôn Giáo Vì Hoà Bình), được thành lập vào năm 1970, là một liên minh quốc tế hoạt động vì xây dựng hòa bình, giảm nghèo và bảo vệ môi trường thông qua hợp tác đa tôn giáo.[8] Tổ chức hoạt động thông qua mạng lưới các hội đồng đa tôn giáo trên 90 quốc gia.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Sự hợp tác trong hành động không buộc phải diễn ra ở mức quốc tế mà có thể thực hiện ở cấp địa phương hoặc cộng đồng. Tại cộng đồng, những người theo các tôn giáo khác nhau có thể hợp tác trong việc chăm sóc môi trường thông qua các hoạt động như tổ chức sinh hoạt làm vệ sinh môi trường, xây dựng khu vườn cộng đồng và trồng cây xanh, thu gom rác thải và tổ chức chiến dịch tái chế để thúc đẩy quản lý chất thải đúng cách. Ngoài ra, ban tổ chức có thể giáo dục cộng đồng về cách phân loại các loại rác, tái chế và giảm tiêu thụ nhựa.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Khu vườn cộng đồng có thể trở nên một biểu tượng tuyệt vời về sự hoà hợp trong một cộng đồng đa văn hoá và tôn giáo. Các loài cây và hoa với nhiều màu sắc và hình dạng khác nhau trong một khu vườn nói lên vẻ đẹp và tính chất phong phú của sự đa dạng trong cộng đồng. Đây có thể là nơi mọi người trong cộng đồng có thể tới để ngắm nhìn, chụp hình lưu niệm và học hỏi về phương pháp nông nghiệp bền vững. Ngoài ra, khu vườn còn thúc đẩy đa dạng sinh học và bảo tồn động thực vật đồng thời cung cấp sản phẩm hữu cơ cho người dân, đặc biệt những người thiếu thốn trong cộng đồng.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Các sáng kiến trồng cây xanh liên quan đến việc chọn loài cây bản địa, giáo dục thế hệ trẻ và biến các khu vực bị phá rừng hoặc suy thoái thành không gian xanh. Những nỗ lực này tạo điều kiện cho sự đoàn kết, quản lý môi trường và một cộng đồng xanh hơn và bền vững cho thế hệ tương lai.</div><div style="text-align: justify;"><br /></div><b><div style="text-align: justify;"><b>3.3. Đối thoại về trải nghiệm tâm linh</b></div></b><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">"Đối thoại về trải nghiệm tôn giáo" là khi "những người với niềm tin vững chắc trong các truyền thống tôn giáo của mình, chia sẻ những kho báu tâm linh của mình, ví dụ như về cầu nguyện và chiêm niệm, đức tin và cách tìm kiếm Thiên Chúa hoặc Đấng Tuyệt đối."[9] Hình thức đối thoại này có thể diễn ra trong thinh lặng khi mỗi bên chỉ hiện diện với nhau để cầu nguyện, thiền, hoặc chia sẻ nếp sống tu trì của tôn giáo bạn. Biểu hiện này nói lên sự nhận thức rằng trong mỗi truyền thống tôn giáo đều có sự hiện diện của sự thiêng liêng. Điều này có thể làm cho đức tin của mỗi người trở nên sâu sắc hơn, đồng thời khuyến khích sự cảm thông, tôn trọng và cảm nghiệm về giá trị của các truyền thống tôn giáo.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Trong đối thoại về trải nghiệm tâm linh, những người tham gia không chỉ đơn thuần thảo luận về kinh nghiệm và niềm tin cá nhân mà còn tham gia tích cực vào các nghi thức tôn giáo của nhau. Bằng cách hoà mình vào trải nghiệm tâm linh này, họ hiểu sâu hơn về các thực hành tâm linh và niềm tin của tôn giáo bạn cũng như cảm nhận được sự thăng tiến trong đời sống tâm linh của chính mình. Ví dụ, tín hữu Công giáo sau khi tham dự những buổi thiền theo Phật giáo có thể thấy đời sống tâm linh và tinh thần của mình được nuôi dưỡng và tâm hồn được bình an hơn. Ngược lại, một Phật tử khi tham dự nghi thức Chầu Thánh Thể của Công giáo có thể cảm nhận về sự linh thiêng của việc chiêm ngắm Mình Thánh Chúa trong sự tĩnh lặng.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Trong bối cảnh chăm sóc môi trường, đối thoại về trải nghiệm tâm linh được thể hiện thông qua các sự kiện cầu nguyện đặc biệt với chủ đề về môi trường. Một sự kiện đáng chú ý nói lên sự giao thoa này là các buổi gặp gỡ giữa các lãnh đạo tôn giáo tại Assisi. Sự kiện Assisi lần đầu tiên được tổ chức vào năm 1986 dưới sự chủ toạ của Đức Giáo hoàng Gioan Phao-lô II. Trong dịp này, các nhà lãnh đạo từ nhiều truyền thống tôn giáo đã đến vùng đất quê hương của Thánh Phan-xi-cô để cầu nguyện và chia sẻ về các mối ưu tư đối với thế giới ngày nay. Mối ưu tư về môi trường đã trở thành một tâm điểm quan trọng trong sự kiện Assisi, đặc biệt trong lần gặp gỡ vào năm 2016 do Giáo hoàng Phan-xi-cô chủ sự. Trong lần gặp gỡ này, bên cạnh cầu nguyện chung với nhau, các nhà lãnh đạo tôn giáo đã ký kết một tuyên bố kêu gọi hành động chống biến đổi khí hậu và suy thoái môi trường. Các buổi họp Assisi cho thấy việc tổ chức cầu nguyện có thể diễn ra song song với việc đối thoại và hợp tác về các vấn đề môi trường, tăng cường nhận thức và truyền cảm hứng để hành động nhằm bảo vệ ngôi nhà chung của nhân loại.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Ở cấp độ địa phương, cộng đồng tôn giáo có thể tổ chức các nghi lễ kết hợp giữa chủ đề môi trường với các nghi lễ văn hóa - tôn giáo, tạo sự kết nối tâm linh giữa con người và thế giới tự nhiên. Những nghi lễ này có thể tích hợp các yếu tố và biểu tượng môi trường, nhấn mạnh việc chăm sóc môi trường theo cách thức của mỗi truyền thống. Ví dụ, nghi thức cầu an hoặc cầu nguyện dành cho Trái Đất có thể được đưa vào các nghi lễ tôn giáo, thể hiện lòng biết ơn, xin lỗi vì hành động gây hại của con người, đồng thời cầu xin sự soi sáng và hướng dẫn của thượng đế để bảo tồn và làm lành tự nhiên.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Các lễ hội theo mùa cũng là cơ hội thuận tiện để đưa chủ đề môi trường vào trong những sự kiện văn hoá - tôn giáo hàng năm. Những ngày lễ truyền thống như Tết Nguyên Đán và Tết Trung Thu là những dịp tốt để tăng cường nhận thức về môi trường. Đây không chỉ là những lễ hội mang tính chất văn hóa mà còn có ý nghĩa tâm linh. Điển hình trong những ngày Tết, người dân bất kể tôn giáo nào đều tìm đến những nơi thờ phượng để cầu nguyện theo niềm tin của mình. Việc Tết Nguyên Đán rơi vào mùa xuân nói lên sự hồi phục, sức sống, và phồn thịnh của tự nhiên. Đây là thời điểm thích hợp để nhắc nhở mọi người về tầm quan trọng của việc chăm sóc hệ sinh thái để duy trì sự hài hoà và bền vững trong tự nhiên. Vì thế, các nghi thức tôn giáo trong dịp lễ này có thể nhấn mạnh yếu tố môi trường để củng cố ý thức của mọi người về trách nhiệm chung đối với Trái Đất.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Không chỉ riêng Tết Nguyên Đán của người Á châu mà còn nhiều dịp lễ khác nữa mà chủ đề môi trường có thể được đưa vào một cách hợp lý, ví dụ lễ Tạ Ơn (Hoa Kỳ và Canada), lễ hội Kumbh Mela (Ấn độ), lễ hội Nước (Thái Lan, Lào, Campuchia, Myanmar), lễ Yom Kippur (Do Thái). Tất cả những dịp này đều tạo cơ hội cho các cộng đồng tôn giáo quan tâm tới vấn đề môi trường có thể tổ chức những nghi lễ cầu nguyện đặc biệt nhằm nâng cao ý thức của các tín đồ về trách nhiêm chăm sóc hệ sinh thái. Trên tinh thần đối thoại tâm linh, các cộng đồng tôn giáo có thể mời đại diện từ các tôn giáo bạn cùng tham dự các nghi thức này.</div><div style="text-align: justify;"><br /></div><b><div style="text-align: justify;"><b>3.4. Đối thoại trao đổi thần học</b></div></b><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">"Đối thoại trao đổi thần học" là "khi các chuyên gia chủ trương tìm hiểu sâu hơn về di sản tôn giáo của họ và thấu hiểu giá trị tâm linh của tôn giáo bạn."[10] Đây là một hình thức đối thoại phổ biến, có thể diễn ra giữa hai người, ba người, hoặc nhiều người từ nhiều truyền thống tôn giáo khác nhau. Cách tổ chức những cuộc trao đổi lệ thuộc vào tính chất của cuộc gặp gỡ cũng như số người tham gia đối thoại. Vì thế sự việc có thể diễn ra trong một hội nghị lớn hoặc trong một buổi nói chuyện thân mật tại tư gia.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Nền tảng cho hình thức đối thoại này là việc công nhận rằng mỗi tôn giáo có các nguyên lý siêu hình độc đáo và quan điểm thần học riêng của mình, nhưng cũng có nhiều câu hỏi và quan tâm thần học chung mà những người tham gia đối thoại có thể khám phá và thảo luận. Qua sự trao đổi thần học, các tham gia viên tìm hiểu và chia sẻ về các khái niệm tâm linh và tín điều trong các tôn giáo. Điều này thúc đẩy sự học hỏi, hiểu biết và cảm nghiệm một cách sâu sắc hơn về giá trị của các tôn giáo khác nhau. Cuộc đối thoại cởi mở và chân thành có thể giúp làm rõ những hiểu lầm, chỉnh sửa những định kiến hoặc quan niệm sai lệch và xây dựng mối quan hệ dựa trên sự tôn trọng và cảm thông lẫn nhau.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Đối thoại giữa các chuyên gia về chủ đề môi trường bao gồm việc mỗi người đào sâu các kinh sách, tài liệu và giáo huấn của từng tôn giáo có liên quan đến môi trường và vạn vật để giới thiệu những quan điểm và quy tắc về việc chăm sóc hệ sinh thái. Ví dụ, Do Thái giáo và Kitô giáo có thể trình bày về khái niệm “imago dei” (con người được tạo dựng theo hình ảnh Thiên Chúa) để nói về trách nhiệm của con người phải đại diện cho Thượng Đế để chăm sóc tạo vật. Tương tự, chuyên gia về Hồi giáo có thể trình bày về khái niệm "khalifa" để nói về trách nhiệm của con người là đại diện cho Allah trên Trái Đất để chăm sóc tự nhiên. Chuyên gia Ấn Độ giáo và Phật giáo có thể giới thiệu khái niệm “ahimsa” để củng cố quy tắc “bất hại” trong việc đối xử với con người và thiên nhiên. Chuyên gia Nho giáo cũng có thể khai thác khái niệm về “thiên mệnh” để xem ý niệm này có chiều kích nào liên quan đến việc quản lý và chăm sóc môi trường hay không. Việc các chuyên gia trao đổi các nguyên lý tôn giáo về môi trường giúp củng cố quan niệm cho rằng mặc dù giữa các tôn giáo có sự khác biệt về thần học và thế giới quan, nhưng không vì thế mà việc bảo vệ môi trường và chăm sóc vạn vật không phải là mối quan tâm thích đáng của tôn giáo. Hơn thế nữa, sự khác biệt này không cản trở các tôn giáo hợp tác với nhau vì lợi ích chung của nhân loại và tự nhiên.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Chính vì thế trong những năm qua, nhiều cuộc họp giữa các nhà lãnh đạo tôn giáo và các chuyên gia đã dẫn đến nhiều tuyên bố liên tôn quan trọng. Ví dụ, vào ngày 10 tháng 6, năm 2002, "Tuyên bố chung về Đạo đức Môi trường" đã được ký kết bởi Giáo Hoàng Gioan Phao-lô II và Thượng Phụ Bar-tô-lô-mê-ô . Tuyên bố này nhấn mạnh việc con người phải hợp tác để khôi phục sự hài hòa nguyên thuỷ của công trình sáng tạo. Tuyên bố cũng kêu gọi mọi người tăng cường nhận thức về môi trường cũng như sự tôn trọng đối với hệ sinh thái. Các ngài cũng kêu gọi các lãnh đạo và tổ chức có những sáng kiến thực tế và chương trình bảo vệ tài nguyên tự nhiên. Văn kiện nêu bật cần có sự ăn năn, khiêm tốn và lòng hoán cải nơi con người để sống phù hợp với thánh ý của Thiên Chúa khi tạo dựng nên vũ trụ.[11]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Một tài liệu đáng chú ý khác là "Tuyên ngôn về Khí hậu Liên tôn Uppsala" được ký kết vào tháng 10 năm 2008 tại Hội nghị Liên tôn về Biến đổi khí hậu tổ chức tại Uppsala, Thụy Điển.[12] Trong văn kiện, các nhà lãnh đạo tôn giáo công nhận sức mạnh biến đổi của niềm tin để truyền cảm hứng cho sự thay đổi lối sống tích cực hơn. Họ cũng kêu gọi chính phủ và tổ chức quốc tế thực hiện một chiến lược khí hậu toàn diện, bao gồm giảm lượng khí thải đáng kể, chia sẻ công nghệ và khuyến khích kinh tế, để giới hạn biến đổi khí hậu dưới mức 2°C. Các lãnh đạo tôn giáo cũng nhấn mạnh tầm quan trọng của sự thích ứng và cam kết thể hiện vai trò lãnh đạo nhằm nâng cao đạo đức giữa các tín đồ của mình.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Năm 2021, trong một cuộc hội nghị tại Vatican, gần 40 nhà lãnh đạo tôn giáo đại diện cho các tôn giáo khác nhau, cùng với các nhà khoa học đã ký một Lời kêu gọi chung, thỉnh cầu cộng đồng quốc tế tăng cường hành động về khí hậu trước hội nghị COP26 – hội nghị về biến đổi khí hậu của Liên hợp quốc. Các lãnh đạo tôn giáo và các nhà khoa học đã nhấn mạnh trách nhiệm chung trong việc chăm sóc môi trường, kêu gọi đạt được tình trạng trung tín carbon (carbon neutrality), thực hành lối sống bền vững, và yêu cầu sự hợp tác giữa các chính phủ, các tổ chức tài chính và xã hội dân sự để bảo vệ cộng đồng yếu thế. Văn kiện cũng cảnh báo về hậu quả nghiêm trọng nếu chúng ta không hành động để giữ gìn hành tinh cho thế hệ tương lai.[13]</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div><b><div style="text-align: justify;"><b>4. Kết</b></div></b><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Việc xây dựng mối tương quan liên tôn là điều cần thiết trong thế giới ngày nay để loại bỏ sợ hãi, chia rẻ và xung đột nhằm theo đuổi những mục tiêu vì lợi ích chung. Đối thoại liên tôn là nhân tố quan trọng nhằm phát triển xã hội cách tích cực và xây dựng hòa bình.[14] Bài viết này cho thấy đối thoại liên tôn trong những năm qua đã trở thành một phương cách quan trọng để tiếp cận vấn đề khủng hoảng sinh thái. Đối thoại liên tôn mang nhiều hình thức và được thực hiện ở nhiều cấp độ khác nhau như đã trình bày ở trên. Vì thế, tất cả các tín đồ tôn giáo cho dù là giáo dân bình thường hay các chuyên gia, lãnh đạo tôn giáo đều có thể tham gia vào việc đối thoại liên tôn tuỳ theo hoàn cảnh, vai trò và khả năng của mình. Điều chính yếu là mỗi người ý thức được tầm quan trọng của việc chăm sóc môi trường và sẵn sàng cởi mở tâm hồn để trao đổi, chia sẻ và hợp tác với những anh chị em thuộc tôn giáo bạn để hành động vì ngôi nhà chung của nhân loại.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Quan sát tự nhiên cho thấy vầng dương toả sáng cho thế giới không phân biệt giàu nghèo; mưa rơi trên người có tôn giáo lẫn không tôn giáo; hạn hán gây ra nghèo đói và thậm chí lấy đi mạng sống của tín đồ Phật giáo lẫn Ấn độ giáo; và không khí ô nhiễm đi vào lá phổi của người Công giáo cũng như Hồi giáo. Vì thế đứng trước nhu cầu có một môi trường sống lành mạnh cho mọi loài và mọi người, tín đồ các tôn giáo cần phải đào sâu hiểu biết và ý thức tâm linh của mình để tìm ra động lực, nguồn cảm hứng và mục đích cho việc xây dựng tình liên đới với hết mọi người nhằm mang lại sự an sinh và phồn thịnh cho nhân loại và vạn vật.</div><br /> <br />-----------<br /><br /><br /> [1] Thánh bộ Truyền giáo cho các Dân tộc và Hội đồng Giáo hoàng về Đối thoại Liên tôn, “Dialogue and Proclamation,” 1991, số 42, <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.vatican.va/roman_curia/pontifical_councils/interelg/documents/rc_pc_interelg_doc_19051991_dialogue-and-proclamatio_en.html">https://www.vatican.va/roman_curia/pontifical_councils/interelg/documents/rc_pc_interelg_doc_19051991_dialogue-and-proclamatio_en.html</a><br /><br /> [2] Stephanie C. Toelle and Victor W. Harris, "Are You Marrying Someone from a Different Culture or Religion?" UF, 27/09/2018, <a class="x1fey0fg xmper1u x1edh9d7" href="https://edis.ifas.ufl.edu/publication/FY1337">https://edis.ifas.ufl.edu/publication/FY1337</a><br /><br /> [3] Dalai Lama, Dalai Lama on the Environment: Collected Statements, 1987-2007, India: Environment and Development Desk, TPI, 2017, 79-80. <br /><br /> [4] Thánh bộ Truyền giáo cho các Dân tộc và Hội đồng Giáo hoàng về Đối thoại Liên tôn, “Dialogue and Proclamation,” 1991, số 42.<br /><br /> [5] Jeff Clyde G. Corpuz, “Religions in Action: The Role of Interreligious Dialogue in the COVID-19 Pandemic,” Journal of Public Health (Oxf) 43, no. 2 (07/06/2021):1-2.<br /><br /> [6] UNEP, “Why Faith and Environment Matters,” <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.unep.org/about-un-environment-programme/faith-earth-initiative/why-faith-and-environment-matters">https://www.unep.org/about-un-environment-programme/faith-earth-initiative/why-faith-and-environment-matters</a><br /><br /> [7] Interfaith Rainforest Initiative, <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.interfaithrainforest.org/about-us-2/">https://www.interfaithrainforest.org/about-us-2/</a><br /><br /> [8] Wikipedia, “Religions for Peace,” <a class="x1fey0fg xmper1u x1edh9d7" href="https://en.wikipedia.org/wiki/Religions_for_Peace">https://en.wikipedia.org/wiki/Religions_for_Peace</a><br /><br /> [9] Thánh bộ Truyền giáo cho các Dân tộc và Hội đồng Giáo hoàng về Đối thoại Liên tôn, “Dialogue and Proclamation,” 1991, số 42.<br /><br /> [10] Thánh bộ Truyền giáo cho các Dân tộc và Hội đồng Giáo hoàng về Đối thoại Liên tôn, “Dialogue and Proclamation,” 1991, số 42.<br /><br /> [11] Vatican, “Common Declaration on Environmental Ethics,” 10/06/2002, <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.vatican.va/content/john-paul-ii/en/speeches/2002/june/documents/hf_jp-ii_spe_20020610_venice-declaration.html">https://www.vatican.va/content/john-paul-ii/en/speeches/2002/june/documents/hf_jp-ii_spe_20020610_venice-declaration.html</a><br /><br /> [12] Martin Robra, "Uppsala Interfaith Climate Manifesto 2008," The Ecumenical Review 62, no. 2 (2010): 242-242.<br /><br /> [13] "World Religious Leaders and Scientists Make pre-COP26 Appeal," UN Climate Change, 5/10/2021, <a class="x1fey0fg xmper1u x1edh9d7" href="https://unfccc.int/news/world-religious-leaders-and-scientists-make-pre-cop26-appeal">https://unfccc.int/news/world-religious-leaders-and-scientists-make-pre-cop26-appeal</a><br /><br /> [14] The International Dialogue Centre, Guide to Interreligious Dialogue: Bridging Differences and Building Sustainable Societies (Vienna: KAICIID, 2021), 63.Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-35083634981157268512023-08-13T15:10:00.002-07:002023-08-13T15:19:55.294-07:00Confucian Teachings in Traditional Asia and for the World Today<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhaSrcJxSeBL-ygg_SExf_JdlKbjynB1MsuAckb6H8klkMZXSbyahsQsLRkJZ0fFh3oSlsN_D15pZpPhIrFOKCCP_9j1rfNNOFXS_0jf0tXuxeT6g7jG08KL8IJQqzd-Aog9etMrPBzaTNwuNSRsJ6QzEUp3PbTK9YOEGAHuGiTTBWYzII2pgDtvm0vkhXS/s705/modern.webp" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="388" data-original-width="705" height="220" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhaSrcJxSeBL-ygg_SExf_JdlKbjynB1MsuAckb6H8klkMZXSbyahsQsLRkJZ0fFh3oSlsN_D15pZpPhIrFOKCCP_9j1rfNNOFXS_0jf0tXuxeT6g7jG08KL8IJQqzd-Aog9etMrPBzaTNwuNSRsJ6QzEUp3PbTK9YOEGAHuGiTTBWYzII2pgDtvm0vkhXS/w400-h220/modern.webp" width="400" /></a></div><p style="text-align: justify;">Exploring the profound legacy of Confucian teachings, both within the historical context of traditional East Asia and in the contemporary world, unveils a rich tapestry of wisdom that has guided individuals and societies for millennia. Rooted in the core values of personal, social harmony, and ethical conduct, Confucianism transcends mere belief to become a way of life that has shaped the cultural and spiritual fabric of Asia and resonates even in the global context today. At its heart, Confucianism emanates from the ancient Chinese cultural ethos, aiming to cultivate humanity's highest potential through self-improvement and harmonious coexistence. Amidst complex global challenges, from ecological crises to digital information saturation, Confucianism's emphasis on inner transformation and self-cultivation offers profound insights. By nurturing one's inner core, individuals can navigate modern intricacies and promote harmonious relationships on a societal level and beyond.</p> <div style="text-align: justify;"><br /></div><b><div style="text-align: justify;"><b>Confucianism in Traditional East Asia</b></div></b><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">At the heart of Chinese culture lies the ancient tradition of Confucianism, which is deeply invested in the process of cultivating humanity to its highest potential. For several millennia, this spiritual, cultural, and social foundation has served as a guiding light for countless individuals throughout Asia and beyond. The teachings of Confucianism offer a path to personal development, emphasizing the importance of self-improvement and social harmony. Although in the West, the study of religion typically classifies Confucianism and another famous Chinese tradition of Daoism as religions, the people of these cultures do not necessarily view them in the same way. In fact, individuals from China may adamantly deny that they are Confucianist or Daoist and that these are religions at all.[1] To them, these ancient traditions are not so much systems of belief to be adhered to, but a way of life, a cultural inheritance to be treasured and practiced with great reverence. To use an analogy, Confucianism is like the sun that shines on the fields, nurturing and cultivating life, while Daoism is like a river that flows with effortless grace, guiding and harmonizing everything in its path. These traditions are not just philosophies, but ways of being, an essential part of the fabric of their lives.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">For East Asians, the idea of religion is a relatively new concept, one that was introduced to them by Westerners during the era of colonialism. The word 'religion' itself was a latecomer to their languages, first translated into Japanese as ‘shukyo’ in the 19th century, and later adopted by Chinese scholars in the form of the Mandarin word ‘zongjiao.’ However, the East Asian perspective on religion is quite different from that of the West. To them, the term 'religion' literally means ‘institutional teaching’ or ‘school of instruction,’ which evokes images of something organized, institutional, and sectarian.[2] In contrast, the traditional East Asian approach to spirituality is more fluid, flexible, and all-encompassing. It is not confined to a particular doctrine or creed, nor is it centered around a specific deity or pantheon of gods. Rather, it is a way of life, a holistic approach to living that encompasses every aspect of human existence. To the East Asian mind, Confucianism is not a religion per se, but a pervasive and diffused cultural, social, and spiritual force that supports the cultivation of ethical conduct, personal morality, and social harmony.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">The other well-known tradition from China, Daoism, is also considered by Chinese throughout history to be complementary to Confucianism. They interpenetrate each other so much that these two religious and philosophical systems may be considered two aspects of a single religious tradition. The Western classification of these traditions as separate entities is misleading, for they are like two sides of the same coin, reflecting the Chinese religious and cultural milieu and sensibility. Although the Chinese people may not identify themselves as followers of Confucianism or Daoism, the influence of these traditions can be felt in their daily lives. They participate in family-oriented rituals that have been rooted in Confucianism and Daoism for generations, such as making regular offerings to their ancestors, even if they do not explicitly consider themselves Confucian or Daoist. These practices are an essential part of their cultural and spiritual heritage, deeply ingrained in the fabric of their society, and form a significant source of their identity.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Asian as well as Western scholars of religion have included Confucianism in the list of world religions because like other religious systems, Confucianism aims to provide the means to realize the human desire to achieve ultimate transformation at the individual as well as the communal level. Despite more than two millennia have passed since Confucius first espoused his philosophy, the issues that troubled him remain terribly relevant to the modern world. Though the specific contexts may have changed, the overarching themes of political division, official corruption, poverty, and injustice still plague societies today. In his time, Confucius believed that these ills were caused by the disintegration of traditional values that had once bound communities together. Reverence for Heaven, rituals, ancestors, and elders had fallen away in favor of selfishness and apathy. People had forgotten that true prosperity could only be achieved by prioritizing the good of the community over personal gain. Confucius was convinced that the key to overcoming these issues lay in a return to traditional values, as well as in the cultivation of moral character through ritual, music, and literature.[3]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Confucius advocated for the reinstitution of the Way (dao), which had governed people’s moral life in the ancient past but was lost during his own time. The Way, a physical path or road, was the Heaven-endorsed path or moral virtue known and practiced by the ancient sages. During the rule of the ancient sage-kings Yao and Shun, moral virtues were not only present in the rulers but also in the officials who served them. The Way was embodied by social leaders and concretely manifested in ritual practices, music, and literature. In the Golden Age of Zhou, moral virtues reached their peak. Although these practices had been passed down and remained available during his time, they were no longer revered and practiced. For Confucius, it was necessary to recover and promote these practices, as any authentic human being must walk this moral path.[4]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Thus, Confucius' teachings on human ethics and morality, as recorded by his devoted students in the Analects, were a call to action aimed at reclaiming the glory of the past in order to confront the challenges of the present. The great master did not profess to be the originator of these teachings, but rather a messenger of the wisdom of the ancient sages. "I transmit but do not create. I place my trust in the teachings of antiquity," Confucius humbly proclaimed. Indeed, the values and practices he championed had endured long before his time, and it was his mission to compile, systematize, and promote the beliefs and practices that had constituted the Chinese cultural and moral fabric for centuries.[5]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">While Confucius’ teachings largely focused on social relationships, later Confucian scholars expanded on his ideas, giving rise to Neo-Confucianism. This school of thought gained prominence during the Song (960–1276) and Ming (1368–1643) dynasties and introduced a significant environmental dimension that drew inspiration from Daoist and Buddhist thoughts.[6] Neo-Confucianists incorporated these perspectives to develop an ethical vision that reflected a more naturalistic cosmological outlook. This orientation envisioned that self-cultivation was not only essential in promoting social harmony but also instrumental in achieving alignment with the universe.[7] Through this holistic approach, Neo-Confucianism emphasized the interconnectedness of all beings and the importance of cultivating a deep reverence for the natural world.</div> <div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div><b><div style="text-align: justify;"><b>Confucianism and the Contemporary Context</b></div></b><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">For the past several thousand years, the tenets of Confucianism have exerted a profound influence on the spiritual and ethical development of the Chinese people, and even beyond. Through its emphasis on ancestor veneration, its educational curriculum focused on history and culture, and its principles for fostering harmonious family and social relationships, Confucianism has provided a comprehensive framework for moral and societal development. Moreover, this venerable philosophy has been successful in grounding ethical teachings and principles in a broader religious or cosmic context, imbuing them with a deeper sense of meaning and purpose.[8] Confucianism's significance persists to this day due to historical events and migration, shaping the lives of people across Asia, including but not limited to China, Hong Kong, Macao, Taiwan, Korea, Japan, Vietnam, as well as countries with significant Chinese migrant populations, such as Malaysia and Singapore.[9] Vietnam received the earliest wave of Chinese influence during the first centuries of the common era. Korea and Japan experienced the second wave, which had its greatest impact from the eighth century onward, despite beginning in the fourth century. Hong Kong, Taiwan, and other regions experienced the third and fourth waves during modern history.[10] Confucianism's teachings on ancestor veneration, education, harmonious relationships, and ethical principles grounded in a religious or cosmic reality have endured throughout these waves of cultural influence and migration.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Drawing inspiration from the ancient traditions of Confucianism, one can discern that history holds many valuable lessons. In today's world, the problems that Confucius confronted during his time are compounded by the escalating ecological crisis, threat of nuclear war, and digitally generated infodemics. In the face a complex interplay of challenges, it is pertinent to seek guidance from the age-old wisdom of Confucianism. The Confucian response to such challenges is rooted in the idea of cultivating our inner core, beginning with our own self. Through a holistic and integrated approach, we can undertake a journey towards self-transformation, realizing that the pursuit of our own perfection is not only desirable but necessary in navigating the intricacies of the modern age.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">In the wake of modernity, our societies have undergone drastic transformations. However, the legacy of Confucianism endures through its teachings on education as a pathway towards self-cultivation and transformation. As aptly noted by Tu Weiming, a renowned contemporary Confucian scholar, the pursuit of self-transformation through Confucianism is primarily for our own sake, a means to realize our true human potential. According to Tu, “Character building, the primary purpose of Confucian moral education, begins with self-cultivation. But education is more than the mere acquisition of knowledge or the internalization of skills. It is a holistic way of learning to be human. In Confucian terms, such learning is defined as ‘learning for the sake of the self,’ ‘the learning of the heart-mind and nature,’ or ‘learning to be a profound person.’”[11]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">At first sight, this self-cultivation seems to be an individualistic act serving one’s own interest. However, Tu contends that education is in fact a communal act. Confucian learning takes the individual as the starting point of departure, an independent and autonomous entity “predicated on the dignity of the person as an internal value rather than a socially constructed reality.”[12] Nevertheless, the self as the center in the Confucian project is not an isolated individual, but as the center of an interconnected and ever-expanding network of human relations – the community comprised of family, village, country, world, and cosmos. Tu remarked, “Self-realization as a communal act presupposes a personal commitment for harmonizing the family, governing the state, and bringing peace to the world. The full realization of personhood entails the real possibility of transcending selfishness, nepotism, parochialism, nationalism, and anthropocentrism.”[13]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Therefore, the Confucian approach to self-cultivation is a holistic one, encompassing not only personal growth, but also a deep appreciation for the interconnectedness of four fundamental relationships in human life: self, community, nature, and Heaven. This outlook constitutes a spiritual humanism that stands in stark contrast to the anthropocentric worldview of secular humanism found in the Western Enlightenment mentality, which seeks to dominate and subjugate nature while denying the transcendent. Rather than perpetuating this harmful outlook, Confucianism strives for a harmonious “integration of body and mind, a fruitful interaction of self and community, a sustainable and harmonious relationship between the human species and nature, and a mutuality between the human heart and the Way of Heaven.”[14] As Wing-tsit Chan asserted, “If one word could characterize the entire history of Chinese philosophy, that would be humanism – not the humanism that denies or slights a Supreme Power, but one that professes the unity of man and Heaven.”[15]</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><div>The tenets of Confucianism, drawing from both historical wisdom and present-day understanding, remind us that the pursuit of self-cultivation extends beyond individual betterment. It is a communal act that challenges the individualistic ethos often promoted by modernity, providing a powerful alternative that nurtures both personal growth and the interconnected well-being of society and the world. Thus, Confucian teachings can offer a valuable compass that guides us in navigating the complexities of existence. While the world continues to change, the core principles of Confucianism remain an enduring source of wisdom and should be explored and recovered to address the concerns of our own time.</div></div>-------------------<br /> [1] Randall L. Nadeau, Asian Religions: A Cultural Perspective (Malden, MA: Wiley Blackwell, 2014), 21.<br /><br /> [2] Ibid.<br /><br /> [3] Edward Slingerland, Confucius Analects: With Selections from Traditional Commentaries (Indianapolis: Hackett Publishing Company, 2003), xxiii.<br /><br /> [4] Ibid., xxii<br /><br /> [5] Nadeau, Asian Religions, 23.<br /><br /> [6] Baoyu Li, Jesper Sjöström, Bangping Ding, and Ingo Eilks, “Education for Sustainability Meets Confucianism in Science Education,” Science & Education (June 2022), https://doi.org/10.1007/s11191-022-00349-9.<br /><br /> [7] T. Savelyeva, “Vernadsky Meets Yulgok: A Non-Western Dialog on Sustainability,” Educational Philosophy and Theory 49, no. 5 (2017): 501–520.<br /><br /> [8] Nadeau, Asian Religions, 23.<br /><br /> [9] Baoyu Li et al., “Education for Sustainability Meets Confucianism in Science Education,” Science & Education (June 2022), https://doi.org/10.1007/s11191-022-00349-9,<br /><br /> [10] Nadeau, Asian Religions, 24.<br /><br /> [11] Tu Weiming, “Ecological Implications of Confucian Humanism,” (nd), http://msihyd.org/pdf/19manuscript_tu.pdf, 78.<br /><br /> [12] Ibid.<br /><br /> [13] Ibid., 79.<br /><br /> [14] Tu Weiming, “Spiritual Humanism,” Speech given at Hangzhou International Congress, “Culture: Key to Sustainable Development”, 15-17 May 2013, Hangzhou, China.<br /><br /> [15] Wing-tsit Chan, trans., A Source Book in Chinese Philosophy (Princeton, NJ: Princeton University Press, 1969), 3.Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-55121082115631855772023-08-09T16:39:00.001-07:002023-08-09T16:39:18.416-07:00 Đối thoại liên tôn với việc chăm sóc ‘ngôi nhà chung’ của nhân loại (Phần 1/2)<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg00g1jtXsvIbQuYUidiKWkDCnR7SyYRE-wqlAtjkIelBp1HspUQYsiBXmBSQ35co88kaARn-Gm-RUozN1EY_1R6nh7bhq6uO6LVGUpg6IvGEnO7JohQS-BjJ-BpQZclQFTAzjdzgWPewmOhjD69oGlw26SDG0FXO8IyIueoDUNr-TvW6spxD9MH7Mlq3Bu/s1220/16785-istockgetty-images-plusalexlmx.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="647" data-original-width="1220" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg00g1jtXsvIbQuYUidiKWkDCnR7SyYRE-wqlAtjkIelBp1HspUQYsiBXmBSQ35co88kaARn-Gm-RUozN1EY_1R6nh7bhq6uO6LVGUpg6IvGEnO7JohQS-BjJ-BpQZclQFTAzjdzgWPewmOhjD69oGlw26SDG0FXO8IyIueoDUNr-TvW6spxD9MH7Mlq3Bu/w400-h213/16785-istockgetty-images-plusalexlmx.jpeg" width="400" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><b>1. Nhập đề</b><br /><br /> Friedrich Max Müller, một học giả về tôn giáo và ngôn ngữ, đã khẳng định: "Chỉ hiểu biết về một [tôn giáo] là không hiểu biết tôn giáo nào cả."[1] Câu nói nổi tiếng của Müller hàm ý rằng, việc học hỏi và hiểu biết về các tôn giáo khác nhau là vô cùng quan trọng để cho tín đồ có cơ hội so sánh và khám phá sâu hơn về niềm tin của chính mình. Trong thời đại toàn cầu hóa ngày nay, xã hội ngày càng trở nên đa dạng hơn về mặt sắc tộc, văn hoá cũng như tôn giáo. Vì thế, những người theo tôn giáo cần mang tinh thần cởi mở, hòa nhập và đối thoại với tín đồ từ các tôn giáo khác. Sự giao thoa và đối thoại liên tôn giúp ngăn chặn xung đột phát sinh từ sự hiểu lầm và định kiến đối với tôn giáo khác, tăng cường sự hiểu biết và tôn trọng lẫn nhau, xây dựng sự hòa hợp tôn giáo, đồng thời đóng góp vào việc thúc đẩy công lý và hòa bình toàn cầu.[2]<br /><br /> Trước tình trạng khủng hoảng sinh thái ngày càng nghiêm trọng, đối thoại liên tôn trở thành một phương thức quan trọng để đối phó với vấn nạn này. Theo lời Đức Giáo Hoàng Phan-xi-cô, ngoài việc xây dựng tình đoàn kết trong gia đình nhân loại, thiết lập hòa bình và thúc đẩy tình huynh đệ trên toàn cầu, chăm sóc ngôi nhà chung của chúng ta thông qua đối thoại liên tôn cũng là một nhiệm vụ quan trọng cần thực hiện trong thời kỳ hậu đại dịch COVID-19.[3]<br /><br /> Đối thoại liên tôn đưa các tôn giáo đến gần nhau để chung tay giải quyết các vấn đề môi trường như biến đổi khí hậu, ô nhiễm, phá rừng và mất cân bằng sinh học. Đức Đạt-lai Lạt-ma đã nhấn mạnh về tầm quan trọng của việc thúc đẩy một nền đạo đức toàn cầu kết hợp giữa giá trị tâm linh và tôn giáo để bảo vệ hệ sinh thái. Ngài kêu gọi việc đối thoại sâu sắc và ôn hoà để khắc phục các vấn đề môi trường. Mặc dù vẫn còn nhiều xung đột trên thế giới, nhưng ngài tin rằng thế hệ hiện tại có khả năng và trách nhiệm hành động trước khi quá muộn.[4]<br /><br /> Trong bài viết này, tác giả sẽ bàn luận về vài trò của đối thoại liên tôn trong việc góp phần vào nỗ lực chăm sóc ngôi nhà chung của nhân loại, không chỉ ở tầm mức quốc tế mà còn trong đời sống cộng đồng. Đặc biệt, bài viết sẽ tập trung vào bốn hình thức cụ thể của đối thoại liên tôn: đối thoại trong cuộc sống, đối thoại thông qua sự hợp tác trong hành động, đối thoại về trải nghiệm tâm linh, và đối thoại trao đổi thần học.<br /><br /><br /><b>2. Tại sao cần đối thoại liên tôn trong vấn đề môi trường?</b><br /><br /> Trước khi bàn luận về các hình thức đối thoại liên tôn, tác giả xin trình bày những lý do nhằm giải đáp câu hỏi tại sao cần đối thoại liên tôn đối với vấn nạn khủng hoảng hệ sinh thái.<br /><br /><b>2.1. Chia sẻ trách nhiệm</b><br /><br /> Đối thoại và hợp tác giữa các tôn giáo liên quan đến khủng hoảng môi trường cho thấy rằng các tôn giáo nhận thức được vai trò của tất cả mọi người trong việc chăm sóc cho Trái Đất. Trong Thông điệp Laudato Si' của Đức Giáo Hoàng Phan-xi-cô, ngài nói rõ Trái Đất là "ngôi nhà chung" mà tất cả mọi người chúng ta đều có trách nhiệm phải giữ gìn. Đức Phan-xi-cô đã kêu gọi sự hợp tác đa tôn giáo để đối phó với các thách thức môi trường. Ngài tin rằng, sự cấp bách trong vấn đề bảo vệ ngôi nhà chung của chúng ta có thể đưa cả gia đình nhân loại lại với nhau để tìm kiếm phương thức phát triển bền vững và toàn diện.[5] Đối với Đức Phan-xi-cô, việc đối thoại giữa các tôn giáo để đối phó với khủng hoảng môi trường là một phần của việc hội thoại đa chiều liên quan đến cộng đồng quốc tế, các lãnh đạo trong các lĩnh vực chính trị, kinh tế, xã hội và khoa học.[6] Nói cách khác, tất cả mọi người bất kể địa vị hay tầng lớp trong xã hội đều phải tham gia vào việc đối thoại để bảo vệ ngôi nhà chung của chúng ta.[7]<br /><br /> Quan niệm về Trái Đất là "ngôi nhà chung" tuy đơn sơ nhưng mang ý nghĩa sâu sắc vì hình ảnh ngôi nhà là một biểu tượng gần gũi mà ai cũng có thể thấu hiểu và cảm nghiệm được giá trị của nó trong đời sống con người. Người Việt Nam có thói quen tích góp tiền để xây nhà thay vì mua căn hộ bởi vì căn nhà là biểu tượng của đời sống gia đình cùng với sự ổn định, bền vững và tình thân giữa các thành viên cùng sống dưới mái nhà đó.<br /><br /> Khi nói về trái đất như một ngôi nhà, Đức Phan-xi-cô cũng nhấn mạnh tính liên kết của mọi loài trên Trái Đất. Thực tế cho thấy các yếu tố trong thiên nhiên bao gồm sinh vật, môi trường, và khí hậu có mối liên hệ và phụ thuộc lẫn nhau. Tuy con người có một vị trí đặc biệt riêng so với các loài sinh vật khác trên Trái Đất, nhưng chúng ta không thể tồn tại nếu bị tách rời khỏi mạng lưới kết nối của hệ sinh thái toàn cầu. Khi nhận ra Trái Đất là một tổ ấm chung, những người theo các tôn giáo và văn hóa khác nhau có thể được coi là thành viên của một gia đình toàn cầu. Vì thế, mọi người có trọng trách phải bảo tồn nơi ở chung và tạo mối quan hệ hòa hợp bên trong ngôi nhà mà chúng ta đang sống. “Nhà sạch thì mát; bát sạch ngon cơm.” Do đó, Trái Đất cần phải được chăm sóc chu đáo để cuộc sống con người và các loài thọ tạo được phát triển một cách tốt đẹp.<br /><br /> Cách diễn đạt của Đức Phan-xi-cô về tinh thần đồng trách nhiệm đối với "ngôi nhà chung" của nhân loại đã tìm được sự đồng cảm nơi các nhà lãnh đạo tôn giáo trên thế giới. Nhân dịp "Ngày thế giới cầu nguyện cho việc chăm sóc vạn vật" (World Day of Prayer for the Care of Creation) vào năm 2017, Thượng phụ Bar-tô-lô-mê-ô đã kêu gọi bảo vệ môi trường và xây dựng sự đoàn kết nhằm khắc phục các vấn nạn môi trường. Ngài cũng kêu gọi các doanh nghiệp dừng việc khai thác thiên nhiên, và tuyên bố rằng những doanh nghiệp không coi trọng Trái Đất như ngôi nhà chung của chúng ta không thể được coi là hợp pháp.[8] Tương tự, các học giả và nhà lãnh đạo Hồi giáo cũng đồng thuận với lời kêu gọi của Đức Giáo Hoàng Phan-xi-cô về trách nhiệm chung. Họ nhấn mạnh sự tương đồng giữa những nguyên tắc thần học được trình bày trong Thông điệp Laudato Si' và giáo lý Hồi giáo, đồng thời kêu gọi người Hồi giáo ghi nhận những ý tưởng được trình bày trong văn kiện cũng như tham gia tích cực vào việc đối thoại về môi trường.[9]<br /><br /><b>2.2. Cải thiện hình ảnh về tôn giáo luôn xung đột với nhau</b><br /><br /> Đối thoại và hợp tác tôn giáo trong các vấn đề môi trường có vai trò quan trọng trong việc giúp cải thiện hình ảnh không tích cực về sự xung đột giữa các tôn giáo. Trong suốt chiều dài lịch sử nhân loại đã có vô số cuộc xung đột được cho là bắt nguồn từ sự khác biệt tôn giáo. Điều này góp phần tăng cường quan niệm rằng các tôn giáo không thể hòa hợp và luôn tìm cách loại trừ nhau. Một mặt các nhà lãnh đạo tôn giáo luôn thuyết giảng về tình yêu và sự tha thứ với các tín đồ, nhưng các mối hận thù và việc đối xử tệ đối với tôn giáo khác đã gây nghi ngờ về sự khả tín trong lời giảng dạy của họ. Những cuộc xung đột tôn giáo đã khiến một số người bất mãn dẫn đến việc từ bỏ niềm tin tôn giáo để trở thành người “vô tôn giáo”.[10] Điều này đáng buồn vì chính những xung đột này làm lu mờ những đóng góp tích cực của các tổ chức tôn giáo trên toàn thế giới.<br /><br /> Thực tế cho thấy những xung đột tôn giáo có liên quan đến nhiều yếu tố khác nhau như chính trị, kinh tế và bản sắc văn hóa. Tuy nhiên, tôn giáo nhiều khi bị lợi dụng như một công cụ để biện minh cho sự tranh chấp giữa các bè phái và nhóm người. Do đó, không thể phủ nhận một thực tế rằng tôn giáo là yếu tố quan trọng góp phần vào nhiều cuộc xung đột, chiến tranh và bạo lực. Vì thế, suốt chiều dài lịch sử thế giới, sự bất hoà giữa các tôn giáo liên tục diễn ra khiến cho hình ảnh về tôn giáo khó được cải thiện trong ánh mắt của dư luận.<br /><br /> Trước tình trạng kỳ thị và mất lòng tin này, tinh thần hợp tác giữa các tôn giáo trong vấn đề môi trường sẽ có những tác động tích cực nhằm thay đổi ấn tượng và suy nghĩ về tôn giáo. Thay vì bị chi phối bởi những mâu thuẫn, các tôn giáo có thể tập trung công sức và nguồn lực vào nỗ lực phát triển xã hội và cải thiện môi trường thiên nhiên. Điều này chứng tỏ tiềm năng của các tôn giáo vượt qua sự khác biệt để có thể làm việc cùng nhau để đối mặt với những thách thức của nhân loại. Bằng cách khuyến khích đối thoại, hợp tác và đảm nhận trách nhiệm đối với Trái Đất, các tôn giáo thực hiện vai trò tích cực trong việc xây dựng một thế giới hoà bình thịnh vượng.<br /><br /><b>2.3. Mối quan tâm của tôn giáo vào các vấn đề thế tục</b><br /><br /> Đối thoại và hợp tác giữa các tôn giáo về môi trường cho thấy tôn giáo không chỉ quan tâm đến những khía cạnh tâm linh và sự sống đời sau. Bên cạnh những vấn đề siêu nhiên, tôn giáo cũng có sự quan tâm đúng đắn đến những mối lo toan trong thế giới hiện tại liên quan trực tiếp đến đời sống của con người. Để con người phát triển lành mạnh toàn diện, không chỉ chiều kích tinh thần cần được chú trọng mà các khía cạnh về thể chất, tình cảm và xã hội cũng cần phải được chăm sóc một cách đầy đủ. Do đó, các tôn giáo nhận thức rằng việc nuôi dưỡng đời sống tâm linh không thể bỏ qua những khó khăn như đói nghèo, bệnh tật, chiến tranh và bạo lực mà con người đang phải đối mặt trong cuộc sống hằng ngày.<br /><br /> Thực tế cho thấy rằng khi con người gặp phải quá nhiều thách đố trong việc thoả mãn nhu cầu cơ bản như cơm áo gạo tiền, nhà cửa và y tế, khả năng tham gia vào các hoạt động tâm linh có thể bị ảnh hưởng. “Có thực mới vực được đạo.” Vì thế các tôn giáo luôn nỗ lực trong các hoạt động giáo dục, y tế, bác ái xã hội như xoá đói giảm nghèo, chăm sóc trẻ mô côi và người già neo đơn và phát triển xã hội. Điển hình tổ chức Caritas Internationalis của Giáo hội Công giáo là một trong những tổ chức bác ái xã hội lớn nhất thế giới. Caritas đang hiện diện tại trên 200 quốc gia và vùng lãnh thổ với rất nhiều hoạt động giúp đỡ người nghèo và yếu thế. Dưới lăng kính này, hoạt động chăm sóc và bảo vệ môi trường thiên nhiên được xem là một công việc thiết yếu cho đời sống con người, bởi vì sự huỷ hoại môi trường đưa đến nhiều khó khăn cho con người như thiên tai, hạn hán, lũ lụt khiến họ phải di cư để mưu sinh kiếm sống. Trong các vấn nạn khủng hoảng môi trường, chính người nghèo, phụ nữ và trẻ em là những người bị ảnh hưởng nhiều nhất.<br /><br /> Hơn nữa, các tôn giáo luôn ủng hộ một lối sống đạo đức và trách nhiệm xã hội, kêu gọi tín đồ tích cực tham gia vào các hoạt động vì cộng đồng và lợi ích chung. Giáo huấn của các tôn giáo luôn liên kết hành động yêu thương và lòng từ bi với đức tin của mình. Thánh Gia-cô-bê khẳng định: “Bạn thử cho tôi thấy thế nào là tin mà không hành động, còn tôi, tôi sẽ hành động để cho bạn thấy thế nào là tin” (2,18). Trái với quan niệm rằng tôn giáo chỉ quan tâm đến cuộc sống đời sau, trên thực tế, thế giới quan của các tôn giáo không hoàn toàn tách biệt khỏi thực tại. Ví dụ, trong Phật giáo, mục tiêu tối hậu của mỗi người là làm sao để siêu thoát khỏi chuỗi luân hồi; nhưng điều này không có nghĩa rằng Phật tử không quan tâm đến thế giới hiện thực. Ngược lại, để đạt được siêu thoát, Phật tử phải thực hành lòng từ bi, yêu thương và những đức phẩm tốt mới có cơ hội giải thoát khỏi sự luân hồi. Ở điểm này, cách nhìn của Phật giáo không khác biệt nhiều so với các tôn giáo khác, ví dụ như Công giáo. Thật vậy, Giáo huấn Công giáo xác định rằng quan tâm đến con người trong thế giới này, đặc biệt là những người nghèo đói và bị bỏ rơi trong xã hội, là điều kiện để đạt được sự sống vĩnh cửu trên thiên đàng (Mát-thêu 25).<br /><br /><b>2.4. Giá trị chứng tá của sự hợp tác</b><br /><br /> Đối thoại liên tôn và hợp tác trong các vấn đề môi trường nêu bật tầm quan trọng của việc tìm ra tiếng nói chung và tạo dựng mối quan hệ chặt chẽ giữa các tôn giáo trước những mối quan tâm của nhân loại. Mặc dù có những khác biệt đáng kể về thế giới quan, niềm tin và thực hành trong các tôn giáo, nhưng sự dấn thân của các tôn giáo trong việc giải quyết các vấn đề môi trường nhấn mạnh tiềm năng của sự giao thoa và hợp tác. Các tôn giáo cho thấy rằng trách nhiệm chăm sóc cho Trái Đất vượt xa ranh giới về quốc gia, văn hoá và tôn giáo. Bằng cách đóng góp quan điểm, kiến thức và nguồn lực của mình vào vấn đề chung, các tôn giáo thể hiện tấm gương về cách vuợt qua sự khác biệt, xung đột và hận thù trong quá khứ vì lợi ích chung cho thế giới ngày nay và cho các thế hệ tương lai, từ đó khuyến khích sự đoàn kết giữa các thành phần trong xã hội.<br /><br /> Qua tấm gương của các tôn giáo, các cá nhân và tổ chức ngoài tôn giáo có thể nhận ra giá trị của đối thoại và hợp tác nhằm khắc phục các vấn nạn trong xã hội. Tiếng nói chung của các tôn giáo sẽ có ảnh hưởng lớn trên xã hội, có thể tác động vào sự nhận thức của người dân cũng như các lãnh đạo quốc gia trong việc xây dựng chính sách nhằm bảo vệ môi trường lâu dài. Khi chung sức với nhau, các tôn giáo không chỉ tác động vào các tổ chức và chính phủ trong việc bảo vệ môi trường mà còn giúp cho các tín đồ ý thức về trách nhiệm của mình đối với Trái Đất và hệ sinh thái.<br /><br /><br /><br /> [1] F.M. Müller, Introduction to the Science of Religion: Four Lectures Delivered at the Royal Institution with Two Essays of False Analogies, and the Philosophy of Mythology (London: Longmans, Green & Co, 1873). <br /><br /> [2] Peter C. Phan, “Interreligious and Ecumenical Dialogue at Vatican II Some Rethinking Required,” Conversations on Jesuit Higher Education 42, Article 5 (2012). <a class="x1fey0fg xmper1u x1edh9d7" href="http://epublications.marquette.edu/conversations/vol42/iss1/5">http://epublications.marquette.edu/conversations/vol42/iss1/5</a><br /><br /> [3] Pope Francis, speech at VII Congress of Leaders of World and Traditional Religions, 14/9/2022, <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.vatican.va/content/francesco/en/speeches/2022/september/documents/20220914-kazakhstan-congresso.html">https://www.vatican.va/content/francesco/en/speeches/2022/september/documents/20220914-kazakhstan-congresso.html</a><br /><br /> [4] Ibid.<br /><br /> [5] Đức Giáo Hoàng Phan-xi-cô, Thông điệp Laudato Si’, 2015, số 13, <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html">https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html</a><br /><br /> [6] Laudato Si’, số 163-201.<br /><br /> [7] Laudato Si’, số 3.<br /><br /> [8] World Council of Churches, “Ecumenical Patriarch Calls for Solidarity in the Protection of Creation,” 31/08/ 2017,<br /><br /> <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.oikoumene.org/news/ecumenical-patriarch-calls-for-solidarity-in-the-protection-of-creation">https://www.oikoumene.org/news/ecumenical-patriarch-calls-for-solidarity-in-the-protection-of-creation</a><br /><br /> [9] A. Rashied Omar, “A Muslim Response to Pope Francis’ Environmental Encyclical Laudato Si,” Contending Modernities, 17/12/2015, <a class="x1fey0fg xmper1u x1edh9d7" href="https://contendingmodernities.nd.edu/field-notes/a-muslim-response-to-pope-franciss-environmental-encyclical-laudato-si/">https://contendingmodernities.nd.edu/field-notes/a-muslim-response-to-pope-franciss-environmental-encyclical-laudato-si/</a><br /><br /> [10] Pew Research Center, “Why America’s Nones Left Religion Behind,” 24/08/2016, <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.pewresearch.org/short-reads/2016/08/24/why-americas-nones-left-religion-behind/">https://www.pewresearch.org/short-reads/2016/08/24/why-americas-nones-left-religion-behind/</a><div class="separator" style="clear: both; text-align: center;"><br /></div><br />Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-47528153413919122542023-08-08T16:20:00.001-07:002023-08-08T16:20:20.722-07:00Towards a Religiously Inspired Environmental Spirituality to Address the Environmental Crisis<p style="text-align: justify;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5DzemFbHz9ydhlLzeFIlGv9LPBkaEbYdbKUxnOesaivF2r7J0hZPB3um3dCnrlIPsj8BLn1nz9ur2YfBMqtfLt6yCZrp5rdcwUW1b7yYkAvq6iw-eBmX-lRD3N1seTyqoF6x_4uKRR9_psT_DPHdUIJlmgdAkgfYsrIcwEyGI6E0Db6j6Yf3_fo3Pbyt3/s1200/web3-girl-nature-green-sunset.webp" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="600" data-original-width="1200" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5DzemFbHz9ydhlLzeFIlGv9LPBkaEbYdbKUxnOesaivF2r7J0hZPB3um3dCnrlIPsj8BLn1nz9ur2YfBMqtfLt6yCZrp5rdcwUW1b7yYkAvq6iw-eBmX-lRD3N1seTyqoF6x_4uKRR9_psT_DPHdUIJlmgdAkgfYsrIcwEyGI6E0Db6j6Yf3_fo3Pbyt3/w400-h200/web3-girl-nature-green-sunset.webp" width="400" /></a></div><b><br /></b><p></p><p style="text-align: justify;"><b>Abstract</b></p><div style="text-align: justify;"><i>This essay discusses the need for an environmental spirituality in order to address environmental concerns since the degradation of natural ecosystems and climate change stem from a deeper spiritual and moral crisis within humanity. Religious leaders across traditions have articulated this sentiment as the root cause of our contemporary environmental woes. Thus, embracing environmental spirituality rooted in religious teachings can play a crucial role in healing the wounds inflicted upon the planet.</i></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><b>Keywords:</b> <i>environmental crisis, spirituality, environmental spirituality, environmental flourishing</i></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><b>1. Introduction</b></div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">In the midst of the modern age's relentless pursuit of progress and prosperity, our planet faces an unprecedented environmental crisis. The degradation of natural ecosystems, loss of biodiversity, and climate change threaten the delicate balance that sustains life on Earth. While scientific and policy-driven approaches strive to mitigate the damage, an often-overlooked aspect calls for profound attention: the need for an environmental spirituality. Beyond the realm of scientific facts and economic considerations lies a deeper truth – our ecological troubles are a reflection of a spiritual and moral crisis plaguing humanity. The pursuit of material gain, driven by instant gratification and short-term aims, has caused us to forget our intrinsic bond with nature and the virtues that once guided our actions. Religious leaders, in unison, assert that addressing the environmental crisis demands a transformative spiritual awakening – a realization that harmonizing with nature is essential for our own well-being and that of the planet. This essay considers the compelling idea that environmental degradation is a manifestation of a broader malaise in our collective consciousness, rooted in a detachment from nature and moral values. It proposes that there is a need for not just a religious environmentalism but an environmental spirituality rooted in religious teachings in order to respond to this crisis.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;"><br /></div><div style="text-align: justify;"><b>2. The Need for an Environmental Spirituality Rooted in Religious Teachings</b></div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">The religious perspective sees a spiritual crisis at the core of all social and environmental woes. Our ecological troubles stem from our selfishness and warped values that favor material gain over moral and spiritual growth. The economic creed of modern civilization has fueled our obsession with instant gratification and short-term aims, letting greed and excess supplant basic virtues. Thus, we have severed our bond with nature and forgotten our values.[1] The Ecumenical Patriarch Bartholomew I in 1997 declared:</div><div style="text-align: justify;"><blockquote>For humans to cause species to become extinct and to destroy the biological diversity of God’s creation… For humans to degrade the integrity of Earth by causing changes in its climate, by stripping the Earth of its natural forests, or destroying its wetlands… For humans to injure other humans with disease, for humans to contaminate the Earth’s waters, its land, its air, and its life, with poisonous substances… These are sins.[2]</blockquote></div> <div style="text-align: justify;">Thus, environmental degradation reflects a deeper, more insidious malady that plagues humanity – a spiritual and moral decline. It is not merely the result of misguided social, economic, and political governance, but rather an expression of a broader malaise that pervades our collective consciousness. The reckless pursuit of overconsumption, the unbridled desire for unchecked development, and the flagrant disregard for the well-being of nature are all symptoms of this ailment, rather than the cause.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">The Buddhist perspective on the ecological crisis serves as a poignant reminder that our individual and collective actions have far-reaching consequences on the world we inhabit. Essentially, the roots of our personal and societal problems stem from the trifecta of greed, hatred, and delusion. Pragati Sahni argues that as long as these poisons control our mind, “the human race will be stricken by environmental and other forms of exploitation, as well as selfish actions, greedy consumer cultures, dissatisfaction, and other attitudes that can be seen as vices.”[3] Similarly, the late Thai monk Buddhadasa posited that climate change and other imbalances in nature were a result of human moral degeneration, which impacts the external dimension of the world.[4] Buddhadasa believed that human greed and materialism were the fundamental drivers of the environmental crisis, and that the solution lay in a spiritual transformation that involves cultivating mindfulness, compassion, and a deep sense of interconnectedness with all beings. In other words, the way we treat ourselves and others is reflected in the way we treat the natural world. The disconnection between humans and nature is a symptom of the three poisons, which fuel self-interest at the expense of the collective well-being.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Religious leaders from all corners of the world agree that tackling the ecological crisis and promoting environmental flourishing necessitates a spiritual transformation as the foundation of all endeavors. Without such transformation, the task of caring for our planet risks devolving into a mere series of dry mechanical calculations, abstract concepts, and clever policy enactments. As Bartholomew says, “We need a new way of thinking about our own selves, about our relationship with the world and with God. Without this revolutionary ‘change of mind,’ all our conservation projects, however well intentioned, will remain ultimately ineffective.”[5] Seyyed H. Nasr shares this sentiment, asserting that “the ecological crisis is only an externalization of an inner malaise and cannot be solved without a spiritual rebirth of Western man.”[6] By “Western man,” Nasr refers to the modern individual who has embraced scientific rationalism as the foundation of all knowledge, resulting in a desacralized perception of nature and humanity devoid of their spiritual dimensions and religious understandings of the world.[7]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Thus, addressing environmental concerns to the core requires authentic metanoi, a deep ecological conversion as called for by Pope John Paul II[8] as well as his successors. John Paul II believed that this conversion was the necessary response to the environmental crisis. He argued that ecological conversion involved a fundamental change in our attitudes and behaviors towards the natural world, and called on individuals, communities, and governments to work together to promote a more sustainable and just future for all. However, the Pope asserted that ecological conversion was not only about “a ‘physical’ ecology that is concerned to safeguard the habitat of the various living beings, but also a ‘human’ ecology which makes the existence of creatures more dignified, by protecting the fundamental good of life in all its manifestations and by preparing for future generations an environment more in conformity with the Creator's plan.” Undergoing an ecological conversion, therefore, is to see that in the “rediscovered harmony with nature and with one another, men and women are once again walking in the garden of creation, seeking to make the goods of the earth available to all and not just to a privileged few.”[9]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">True conversion, however, cannot take place without religious inspiration and guidance. Religions at their best inspire and infuse external acts that are consistent with authentic interior virtues ordered to the well-being of both humanity and the natural environment. In this respect, religions must undergo its own self-examination in order to adequately speak to the present context. As the Buddhist scholar monk Bhikkhu Bodhi asserted:</div><div style="text-align: justify;"><blockquote>If any great religion is to acquire a new relevance it must negotiate some very delicate, very difficult balances. It must strike a happy balance between remaining faithful to the seminal insights of its Founder and ancient masters and acquiring the skill and flexibility to formulate these insights in ways that directly link up with the pressing existential demands of old-age. It is only too easy to veer towards one of these extremes at the expense of the other: either to adhere tenaciously to ancient formulas at the expense of present relevance, or to bend fundamental principles so freely that one drains them of their deep spiritual vitality. Above all, I think any religion today must bear in mind an important lesson impressed on us so painfully by past history: the task of religion is to liberate, not to enslave. Its purpose should be to enable its adherents to move towards the realization of the Ultimate Good and to bring the power of this realization to bear upon life in the world.[10]</blockquote></div> <div style="text-align: justify;">This sentiment adequately encapsulates the task that religious traditions must undertake to contribute to addressing contemporary issues plaguing society, especially that of the environmental crisis. Despite numerous books, academic articles, and conferences dedicated to the relationship between religion and the environment, the discourse must persist for various reasons. The environmental crisis poses a continuous threat to both human and environmental well-being, leaving no room for silence, even if the ideas have been voiced before. The crisis took years to develop, and it will take time to solve. Thus, persistence is critical for those who understand the problem and tirelessly work towards its mitigation and eventual remedy.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Furthermore, there is an opportunity to rejuvenate and reiterate old ideas in new social contexts, where both the speaker and the listener bring different perspectives and sensibilities to the table. This hermenutical approach allows for old voices to be renewed and reinvigorated, potentially breathing new life into the message that they convey. Although the message itself may not be new, the context and delivery can enhance its significance and relevance. Religion and the environment are intricately connected and can mutually influence each other, as well as be impacted by technological and social advancements. Therefore, continuing the conversation in an interdisciplinary and interreligious manner is crucial to achieving the ultimate goal of promoting flourishing and well-being for both nature and humanity. With ongoing engagement and collaboration, we can foster a better understanding of the issues at hand and work towards practical solutions that benefit us all.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Therefore, when it comes to addressing ecological concerns and promoting environmental flourishing, what is needed is not simply an environmental ethic, but more profoundly, an environmental spirituality. While environmental ethics can originate from purely secular philosophy, environmental spirituality are integrally connected to religious and spiritual traditions. This is the unique contribution of religion to the environmental discourse that cannot be filled by other fields. Whether we like to admit it or not, the most profound spiritualities are rooted in religion. Religion provides the anchor for spirituality, and it is via religion that spirituality takes shape and sustains itself. Nasr declared, “From my point of view, which is always of course a traditional one, there is no spirituality without religion. There is no way of reaching the spirit without choosing a path which God has chosen for us, and that means religion (religio).”[11]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Since religion continues to play a prominent role in the life of people around the world, it is wise to encourage an environmental spirituality founded upon scientific facts and positively informed and motivated by their faith. In this context, the term ‘spirituality’ is applied to all religious systems, including nontheistic traditions like Buddhism and Confucianism. One might find the term ‘spirituality’ applied to a religion like Buddhism to be an oxymoron because Buddhism denies the existence of a ‘spirit’ or a ‘self.’ However, ‘spirituality’ in the broad sense does not necessarily connote the presence of a ‘spirit’ or a ‘soul’ as understood in Western Christianity but can also refer to a more general state or experience of inner well-being and transformation. Because of this, spirituality as a discipline can be applied to a variety of religious systems, and some may argue, as well as non-religious contexts.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">The famous primatologist Jane Goodall remarked, “If only we can overcome cruelty, to human and animal, with love and compassion we shall stand at the threshold of a new era in human moral and spiritual evolution – and realize, at last, our most unique quality: humanity.”[12] Indeed, the Dalai Lama said that spirituality goes beyond religion, which is “concerned with faith in the claims to salvation of one faith tradition or another, an aspect of which is acceptance of some form of metaphysical or supernatural reality, including perhaps an idea of heaven or nirvana.”[13] On the other hand, spirituality is “concerned with those qualities of the human spirit – such as love and compassion, patience, tolerance, forgiveness, contentment, a sense of responsibility, a sense of harmony – which brings happiness to both self and others.” Therefore, the Dalai Lama suggested that instead of a "religious revolution," a "spiritual revolution" is necessary. This revolution should involve a fundamental shift away from our usual focus on ourselves and towards the broader community of beings to whom we are linked. Our actions should reflect a consideration for the interests of others in addition to our own.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Having said that, the Dalai Lama did not deny that spiritual “qualities, or virtues, are fruits of genuine religious endeavour and that religion therefore has everything to do with developing them and with what may be called spiritual practice.” Indeed, when religion is at its finest, it can function as a doorway into the spiritual domain. However, if it becomes fixated on its dogmas, creeds, rituals, and its assertion of possessing the absolute truth, it can turn into an obstacle or barrier to genuine spiritual enlightenment.[14]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;"><br /></div><div style="text-align: justify;"><b>3. Towards an Environmental Spirituality</b></div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Religions consistently emphasize that the problems facing humanity today are not limited to social issues. Thus, addressing complex dilemmas like the environmental crisis requires an internal transformation of the human spirit. Only then can remedies be effective, long-lasting, and adequate. To achieve this, ongoing work in environmental spirituality must explore several crucial questions:</div><div style="text-align: justify;"></div><blockquote><div style="text-align: justify;">· How can followers of a religion develop a spirituality that promotes environmental well-being?</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">· Which elements of their religious tradition can inform an environmental spirituality?</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">· How can religious traditions motivate and sustain an environmental spirituality that remains faithful to its tradition and responds to the current situation?</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">· In what ways does a religious environmental spirituality lead to ethical actions and activities related to the environment?</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">· How can religious systems contribute uniquely to the global discourse on environmentalism?</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">· How can a religious environmental spirituality enrich and inform purely secular environmental ethics?</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">· How can religions promote a spirituality of collaboration among people of various faiths in order to address contemporary environmental concerns?</div></blockquote> <div style="text-align: justify;">By addressing these and other questions, we can better understand the role of religion in promoting environmental sustainability and how it can work alongside secular institutions to address the pressing issues of our time. Regarding spiritual self-cultivation rooted in religious teachings, this self-cultivation is not just about following a set of rules or traditions, but about actively working to nurture and grow our spiritual lives. It involves intentional practices that allow us to develop our character and morality within the context of our chosen religious tradition. Rabbi Rachel Cowan remarked, "Sometimes refinement of character happens naturally as we grow older, but for many people that growth is fostered by spiritual practices adopted and followed in a disciplined way." For people of religion, through disciplined practices such as prayer, meditation, study, and service, we can cultivate a deeper understanding and connection with our faith. By focusing on the inner journey, we can achieve true spiritual progress, transforming negative tendencies into positive ones and developing a higher moral character and wisdom. This intentional cultivation of our inner selves not only benefits us personally but also has the power to transform society and the world at large. Through our deeper and more nourishing relationships with ourselves, others, and the transcendent, we can contribute to a more compassionate and just world. Indeed, as Henri Nouwen affirmed, “The spiritual life does not remove us from the world but leads us deeper into it.”[15]</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">The traits of a spiritually mature person can be as unique and diverse as the traditions that shape them. However, certain qualities tend to manifest within those who have achieved a level of spiritual growth. These qualities include compassion, empathy, humility, inner peace, integrity, gratitude, and wisdom. Those who have traversed this spiritual path have developed an unparalleled sense of empathy and compassion, propelling them towards acts of altruism and benevolence, aimed at alleviating the suffering of their fellow beings. The spiritually mature among us understand that the common good is paramount, and they are often willing to sacrifice their own physical and emotional well-being for the sake of the greater good.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Moreover, spiritual maturity encompasses a profound understanding of the interconnectedness of all beings and the realization that individual actions have far-reaching consequences. Jane Goodall remarked, “You cannot get through a single day without having an impact on the world around you. What you do makes a difference, and you have to decide what kind of difference you want to make.”[16] Such realization compels spiritually mature people to lead more moderate and responsible lives, reducing their impact on the environment and promoting social equity. In addition, spiritually mature individuals derive deep meaning and purpose in life, which propels them to strive towards creating a better world for themselves and future generations. Their vision and creativity give rise to innovative ideas and initiatives that have the potential to usher in positive transformations in society.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Spiritual maturity as envisaged by diverse religious traditions is the hallmark of “authentic humanhood.” While these religions have varying metaphysical concepts and worldviews, one of their main preoccupations is always the betterment of humankind and helping humans to attain the best version of themselves. The condition of an individual's spiritual state is pivotal to the course of events at a personal, communal, and cosmic level. At the heart of the concept of religious self-cultivation lies the fundamental premise that by pursuing spiritual growth and maturity, we can experience a transformative shift that permeates every dimension of our lives. This profound transformation opens us up to healthy and nourishing relationships with ourselves, others, the cosmos, and the transcendent. Through this process, we can tackle the personal and social maladies that afflict humanity.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">The crux of this transformation of relationships lies in our recognition of the interconnectedness of all things. By understanding that our actions have consequences that reverberate throughout the web of existence, we can foster healthier relationships with nature and creation, thereby promoting environmental flourishing. This is not achieved through an individualistic approach, but rather through collective collaboration with others who we view as part of the I-Thou relationship. This shift towards healthier relationship with ourselves, others, and the natural world can have a cascading effect that reverberates through society, leading to a more just and equitable world. It is in this way that religious self-cultivation can serve as a potent tool for personal and societal transformation. Through this transformative journey, we can cultivate a deeper sense of purpose and meaning, leading to a more fulfilling and enriching existence.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">A transformed humanity on the individual level will ultimately lead to transformation on a communal level through collaborative actions to promote social and environmental flourishing. The interdependent relationship between human well-being and the ecology has been widely acknowledged, emphasizing the need for simultaneous promotion of both. Thus, the collaborative endeavors, whether between members within a society, culture, or religion, or between cultures and religions as collectives can greatly facilitate the building of a sustainable and flourishing world for all. However, for these collaborative efforts to be effective, they must take place in an interdisciplinary, dialectical, and dialogical manner. Interdisciplinary collaboration allows for a broader and more holistic approach to addressing environmental issues by integrating various fields of study and perspectives. Dialectical inquiry allows for a rigorous examination of opposing viewpoints, leading to a deeper understanding of the issues at hand. Dialogical communication, on the other hand, promotes a respectful and open exchange of ideas, allowing for a more inclusive and equitable approach to environmental stewardship.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">Through this multi-faceted approach, we can live out our relationship lives in a way that addresses the existential concerns of our time. What is important is to recognize that in this ongoing discourse, there is a need for actions rooted in spiritually mature humanity, and that religions are recognized as instrumental to achieving this reality. As Pope Francis affirmed, “The rich heritage of Christian spirituality, the fruit of twenty centuries of personal and communal experience, has a precious contribution to make to the renewal of humanity.”[17] Francis’ sentiment with regards to Christianity can be articulated for other traditions in the world as well.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><b>4. An Environmental Spirituality for a Post-Pandemic World</b></div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">The COVID-19 pandemic has laid bare humanity's dire need for a profound spiritual transformation. In the first year of the outbreak, while nations and peoples were ravaged by the virus and lockdowns ran rampant, there was a glimmer of hope that the pandemic would act as a catalyst for a much-needed environmental reset. Skies cleared up, wildlife roamed freely in public places, and untouched natural habitats were revitalized. But alas, this respite proved to be temporary, as positive environmental actions were only taken out of necessity, not from any true sense of moral awakening. In fact, many signs pointed to humanity's blatant disregard for the well-being of nature in the face of protecting their own health. Plans for reusable cups in cafés and restaurants were put on hold, masks and COVID-19 test kits became ubiquitous forms of waste, and online orders were delivered in layers of wasteful packaging. Even as petrol prices soared and airline ticket prices skyrocketed, the term ‘revenge travel’ became a buzzword to describe the overwhelming desire to make up for lost trips during pandemic restrictions. In the latter days of the pandemic, at the COP26 Climate Summit in Glasgow, Scotland in 2021, 118 leaders and business executives flew in on private jets, potentially emitting over 1,400 tons of carbon dioxide.[18] The irony of this gathering aimed at addressing climate change while contributing to its destruction cannot be ignored.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">The pandemic has unveiled a truth that has been obscured by the frenzied pace of modern life: humanity must experience a profound spiritual metamorphosis if we are to salvage our ailing planet. Despite the initial glimmers of hope that the pandemic's onslaught would engender lasting changes in human behavior, it seems that people are returning to their pre-pandemic ways of travel, consumption, and daily life. The ominous warnings of climate scientists, ringing out in the years before the pandemic, remain as potent as ever. And so, we find ourselves confronted with the urgent need for interreligious and interdisciplinary collaboration, an imperative that cannot be ignored as we find our way out of one of the most devastating calamities of our era. As we emerge from the depths of this tempestuous period, we must recognize that the future of our planet, and indeed, the fate of our entire species, rests in the balance.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><b>5. Conclusion</b></div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">In conclusion, the environmental crisis goes beyond economic and political issues; it reflects a deeper spiritual and moral crisis affecting humanity. Our relentless pursuit of material gain has disconnected us from nature and our core values. Religious leaders acknowledge the need for a profound spiritual transformation to address environmental problems effectively. This call for environmental spirituality surpasses mere ethics, requiring a genuine metanoia – an ecological conversion driven by faith and spiritual values. Religious traditions offer a unique framework for promoting environmental well-being and inner transformation, extending to the well-being of nature. Emphasizing virtues like love, compassion, tolerance, and responsibility fosters a sense of interconnectedness with all living beings. Sustained engagement between religion and environmental concerns is crucial for finding enduring solutions to the ecological crisis. This interdisciplinary and interreligious conversation revitalizes old ideas in contemporary contexts. By addressing key questions about developing and sustaining environmental spirituality, religious traditions can profoundly influence ethical actions and initiatives related to the environment.</div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;">___________</div><div style="text-align: left;"><br /></div> <div style="text-align: left;">[1] Chris Durante, “The Green Patriarch and Ecological Sin,” Public Orthodoxy, September 3, 2021, <a class="x1fey0fg xmper1u x1edh9d7" href="https://publicorthodoxy.org/2021/09/03/green-patriarch-and-ecological-sin/">https://publicorthodoxy.org/2021/09/03/green-patriarch-and-ecological-sin/</a></div><div style="text-align: left;"><br /></div> <div style="text-align: left;">[2] Bartholomew I, Address at the Environmental Symposium, Saint Barbara Greek Orthodox Church, Santa Barbara, California, November 8, 1997.</div><div style="text-align: left;"><br /></div> <div style="text-align: left;">[3] Pragati Sahni, Environmental Ethics in Buddhism: A Virtues Approach (New York: Routledge, 2007), 165.</div><div style="text-align: left;"><br /></div> <div style="text-align: left;">[4] Buddhadasa, “A Notion of Buddhist Ecology,” Thai Buddhism, nd, http://www.thaibuddhism.net/Bud_Ecology.htm. Buddhadasa Bhikkhu’s ideas come from a number of works that have been compiled and translated by Grant A. Olson. Olson gives the title of his translation “A Notion of Buddhist Ecology.” In addition to the negative effect on nature, Buddhadasa Bhikkhu asserts that internal degeneration hinders spiritual progress.</div><div style="text-align: left;"><br /></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><br /></div> <div style="text-align: left;">[5] Bartholomew I, Message at the International Conference on Ethics, Religion, and Environment, University of Oregon, April 5, 2009.</div><div style="text-align: left;"><br /></div> <div style="text-align: left;">[6] Seyyed H. Nasr, Man and Nature: The Spiritual Crisis in Modern Man (London: Mandala, 1990), 9.</div><div style="text-align: left;"><br /></div> <div style="text-align: left;">[7] Nasr, Man and Nature, 32.</div><div style="text-align: left;"><br /></div> <div style="text-align: left;">[8] John Paul II, “World Day of Peace Message, 1990,” https://www.vatican.va/content/john-paul-ii/en/messages/peace/documents/hf_jp-ii_mes_19891208_xxiii-world-day-for-peace.pdf.</div><div style="text-align: left;"><br /></div> <div style="text-align: left;">[9] Pope John Paul II, General Audience Speech, January 17, 2001, <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.vatican.va/content/john-paul-ii/en/audiences/2001/documents/hf_jp-ii_aud_20010117.pdf">https://www.vatican.va/content/john-paul-ii/en/audiences/2001/documents/hf_jp-ii_aud_20010117.pdf</a></div><div style="text-align: left;"><br /></div> <div style="text-align: left;">[10] Bhikkhu Bodhi, “A Buddhist Response to Contemporary Dilemmas of Human Existence,” Access to Insight, 1994, http://www.accesstoinsight.org/lib/authors/bodhi/response.html.</div><div style="text-align: left;"><br /></div> <div style="text-align: left;">[11] William C. Chittick (ed.), The Essential Seyyed Hossein Nasr (Bloomington, IN: World Wisdom, Inc., 2007), 29.</div><div style="text-align: left;"><br /></div> <div style="text-align: left;">[12] Quoted in Fetzer Institute, "Practice: Overcoming Cruelty with Love and Compassion," n.d., https://fetzer.org/resources/practice-overcoming-cruelty-love-and-compassion.</div><div style="text-align: left;"><br /></div> <div style="text-align: left;">[13] Dalai Lama, Ethics for the New Millennium (New York: Putnam, 1999).</div><div style="text-align: left;"><br /></div> <div style="text-align: left;">[14] Pravat Dhal, “The Future of Religion: Human Life - Education – Spirituality,” Religion and Social Communication 20, no. 1 (2022): 128.</div><div style="text-align: left;"><br /></div> <div style="text-align: left;">[15] Henri Nouwen, Making All Things New: An Invitation to the Spiritual Life (San Francisco, CA: Harper Collins, 2009), Kindle version.</div><div style="text-align: left;"><br /></div> <div style="text-align: left;">[16] Amy Richardson, "5 Biodiversity Lessons from Dr Jane Goodall," The Future Forest Company, April 3, 2023, <a class="x1fey0fg xmper1u x1edh9d7" href="https://thefutureforestcompany.com/2023/04/03/5-biodiversity-lessons-from-dr-jane-goodall/">https://thefutureforestcompany.com/2023/04/03/5-biodiversity-lessons-from-dr-jane-goodall/</a></div><div style="text-align: left;"><br /></div> <div style="text-align: left;">[17] Pope Francis, Laudato Si’, 2015, no. 216, https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.pdf.</div><div style="text-align: left;"><br /></div> <div style="text-align: left;">[18] Ollie A. Williams, “118 Private Jets Take Leaders to COP26 Climate Summit Burning Over 1,000 Tons of CO2,” Forbes, November 5, 2021, https://www.forbes.com/sites/oliverwilliams1/2021/11/05/118-private-jets-take-leaders-to-cop26-climate-summit-burning-over-1000-tons-of-co2/?sh=79a1a2f453d9.</div>Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-12817868402491956542023-08-07T14:40:00.009-07:002023-08-07T15:51:04.032-07:00 On the Role of Religion in Addressing Environmental Concerns<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4Ku1tzk13SvplqGHGBf2-yWd3FobOtm_JDDZ-5y1DW93LUe2P7gisrTIz8r_zBInTc-5MgG94M_TiBbxanTEh-2U9MPEE_2kqECrOBkC7x0TkeeGA4BT2IkMEVLvy6cTvaj_KSISAho5LmNLU3pzXuyqUDaZ1xNxBYwVUYL68Tj5oWPFX5PAla_oR_Kt5/s830/religions.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="830" height="348" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4Ku1tzk13SvplqGHGBf2-yWd3FobOtm_JDDZ-5y1DW93LUe2P7gisrTIz8r_zBInTc-5MgG94M_TiBbxanTEh-2U9MPEE_2kqECrOBkC7x0TkeeGA4BT2IkMEVLvy6cTvaj_KSISAho5LmNLU3pzXuyqUDaZ1xNxBYwVUYL68Tj5oWPFX5PAla_oR_Kt5/w400-h348/religions.jpeg" width="400" /></a></div><br /><div class="separator" style="clear: both; text-align: justify;"><br /><b>Abstract</b><br /><br />The urgent need for action and collaboration among diverse stakeholders is evident in the global environmental crisis. Religion, with its lasting presence and influence on human beliefs, holds a crucial role in addressing environmental issues. Despite facing skepticism and resistance, religious actors possess the power to mobilize communities, inspire moral conduct, and offer distinct perspectives that contribute significantly to environmental stewardship. Addressing environmental challenges requires moving beyond scientific knowledge and technology, and embracing ethical conduct rooted in religious beliefs and values. By working together with religious communities, humanity can pave the way towards a sustainable future that safeguards nature's integrity and the well-being of all living beings.<br /><br /><b>Keywords:</b> environmental crisis, religious environmentalism, ecology, religion<br /><br /><b>1. Introduction</b><br /><br />Environmental disasters have been a natural part of the Earth's processes, but the current environmental crisis is distinctively a result of the Anthropocene era – the Age of Humans. In this unofficial geological epoch, humans have become a force of nature, capable of influencing and altering natural processes, leading to an escalating global environmental crisis. This crisis poses a threat to the progress humanity has achieved in economic and social development, and risks leaving future generations with a depleted and weakened planet. It is a dilemma that cannot be addressed by a single sector of society, politicians, or scientific experts alone. The global consensus is that an effective solution to ecological concerns requires an interdisciplinary, dialectical, and dialogical approach that engages the collaborative minds and hearts of a diverse group of individuals, groups, organizations, and institutions.<br /><br />The gravity of the situation demands urgent action. As Rachel Carson prophetically asserted towards the end of her classic 1962 book Silent Spring, “We stand where two roads diverge. But unlike the roads in Robert Frost’s familiar poem, they are not equally fair. The road we have long been traveling is deceptively easy, a smooth superhighway on which we progress with great speed, but at its end lies disaster. The other fork of the road – the one ‘less traveled by’ – offers our last, our only chance to reach a destination that assures the preservation of our earth.”[1] The choices we make in the coming years will determine whether we leave behind a legacy of destruction or take bold steps towards a more sustainable future. It is time for us to rise to the challenge and safeguard the earth not only for future generations but for the very integrity of nature itself. To tackle this crisis, scientific and technological knowledge must be applied to social, economic, and legal policies. However, this must also be accompanied by political will, ethical awareness, and personal and religious commitment to act in the best interests of the environment. Only by bringing together a wide range of perspectives and expertise can we hope to find a sustainable solution to the environmental challenges we face. From this perspective, religion has an indispensable role to play in contributing to the discourse and collaborative actions needed to address one of the most difficult dilemmas of our time. <br /><br /><b>2. Enduring Presence of Religion in the World </b><br /><br />Religious belief remains one of the most persistent and enduring aspects of human life in today's globalized world. A major study conducted by the Pew Research Center in 2015 revealed that an overwhelming majority (84 percent) of the world's population still maintains a religious affiliation.[2] In 2023, the World Population Review also published similar statistics with 85 percent of the world’s inhabitants adhering to a faith tradition.[3] According to Pew, while 16 percent of the population reported no religious affiliation, many of them acknowledged holding religious or spiritual beliefs, such as belief in God or some transcendent powers. Despite this, the study suggests that the global population of religiously unaffiliated people is declining, with only around 10% of the world's newborns between 2010 and 2015 born to unaffiliated mothers, even though they make up 16% of the global population.[4] In contrast, Muslims are experiencing a "baby boom," and are expected to have nearly caught up to Christians by 2050.[5] While social scientists have been forecasting the decline of religion due to increasing secularization, this prediction has not played out as expected. While secularization has been on the rise in Western Europe, North America, and various countries undergoing modernization,[6] religion has grown in prominence and number of adherents in other parts of the world.[7] While secularization is not an impossibility in various societies, the current and future state of religious life in the world indicates that there is no sign that the homo religiosus will disappear anytime soon. <br /><br />The evidence gathered through empirical studies points to an undeniable fact: religion has been an integral part of every human society, regardless of its technological progress or historical era. The unyielding presence of religion in our collective history is a testament to the enduring human quest for social, cultural, and spiritual advancement, alongside other dimensions of our existence. Frederick Streng, an American scholar of religion with a focus on East Asian religions, particularly Buddhism, refers to this pursuit as the "ultimate transformation." This transformation involves a comprehensive metamorphosis that extends beyond personal growth, encompassing social, political, and even cosmic dimensions. It is a profound change that alters the very essence of what it means to be human. According to Streng, religion serves as the means to this kind of transformation. He writes:<br /><blockquote>An ultimate transformation is a fundamental change from being caught up in the troubles of common existence (sin, ignorance) to living in such a way that one can cope at the deepest level with those troubles. That capacity for living allows one to experience the most authentic or deepest reality – the ultimate.[8]</blockquote></div><div class="separator" style="clear: both; text-align: justify;"> The Protestant German-American theologian and philosopher, Paul Tillich, posits that religion is characterized by being seized by an "ultimate concern." Tillich states that "religion, in the largest and most basic sense of the word, is ultimate concern. And ultimate concern is manifest in all creative functions of the human spirit."[9] As human beings, we are constantly driven by a deep desire to comprehend the purpose of our existence and achieve a state of ultimate transformation. This profound aspiration motivates us to evaluate our current circumstances and seek opportunities for personal growth. Religious traditions, with their rich history and teachings, offer valuable guidance and resources to support this journey of self-cultivation. They have the potential to address individual and communal concerns, including the pressing need for environmental care and safeguarding in contemporary society. Therefore, it is pertinent for religious institutions to actively engage in this critical issue, and work towards sustainable solutions for the betterment of all.<br /><br /><b>3. Resistance to Religious Actors</b><br /><br />Regrettably, the valuable role of religion or faith actors in promoting communal development has often been overlooked, oftentimes due to false or inaccurate assumptions. Instead, the spotlight is frequently cast on the conflicts that arise from religious differences and intolerance, with religious violence being cited as a major impediment to progress.[10] The destructive impact of extremist religious organizations such as the Islamic State (IS), as well as fundamentalist factions within Hinduism and Christianity, has reinforced the notion in society and academia that religion is inherently prone to violence.[11] Charles Kimball, an ordained Baptist minister and expert in Comparative Religion commented, “It is somewhat trite, but nevertheless sadly true, to say that more wars have been waged, more people killed, and these days more evil perpetrated in the name of religion than by any other institutional force in human history.”[12]<br /><br />Another perception of faith actors is that they have a hidden agenda of proselytization and would instrumentalize their development work to convert people.[13] Consequently, development institutions and agencies tend to prefer religious partners who are perceived as being more liberal and humanistic in their outlook, rather than strictly adhering to creeds and codes. In his book A Greener Faith: Religious Environmentalism and Our Planet’s Future, Roger S. Gottlieb listed and refuted the common points against religion’s involvement in social and political spheres, namely: (1) Religion, in essence is undemocratic and oppressive; (2) Religious beliefs are irrational or at best nonrational, and thus have no place in the organization of society; (3) Religious values are, at best, peripheral to environmentalism, which should be shaped by science, not faith; (4) Involvement in politics is bad for religion; and (5) Religion has become increasingly irrelevant to modern life, so a religious environmentalism is not needed and will make no real contribution. <br /><br /> While the scope of this essay prevents a thorough examination of Gottlieb's arguments, it suffices to note that he refuted these positions because of the fundamental fact that “environmental problems can only be solved collectively”[14] – which means that religion cannot be simply ignored. To effectively tackle environmental issues (as well as other glocal concerns), it is crucial for all stakeholders to acquire religious literacy which enables the acknowledgement that religious institutions have a vital role to play in the public sphere.[15] After all, most religions have a vested interest in the well-being of humanity and view the contribution of the religious perspective to social development as an integral aspect of their mandate. An exemplary case in point is Catholic social teaching, which has been a powerful voice in advocating for social justice and promoting integral human development. Pope Francis, in his 2014 World Day of Peace Message, stated that authentic development is not about “mere technical know-how bereft of ideals and unconcerned with the transcendent dimension of man.”[16] Thus, it is time to do away with the Western mindset focused on a post-religious world where faith actors are refused a place in the public arena.<br /><br />Despite the lack of awareness or disinterest on the part of secular organizations, over the past few decades, there has been a surge in religious engagement with environmental concerns, as people have come to recognize the intrinsic link between environmental flourishing and human well-being. The involvement of religions in these issues is especially beneficial, as their contribution is both unique and valuable. According to Hans Küng, religious teachings possess an absolute nature that is essential for encouraging commitment to solving environmental problems. Küng argued that the authoritative voice of religion can impel its followers to follow prescribed norms unconditionally, even in cases where doing so may be contrary to their own interests.[17] One of the advantages of religion in this context is its ability to propose a "categorical ought" that extends beyond the finite conditions of human existence, human urgencies, and even the survival of humanity itself.[18] Moreover, religion serves as a guiding force, a compass for our moral and ethical compass, a source of inspiration for our communities, and a deep well of spiritual motivation. Throughout history, religion has been a powerful voice for social justice, driving movements that challenge inequality and oppression. From the Christian churches’ role in promoting social healing in post-genocide Rwanda[19] to the tireless efforts of religious women and men across traditions to promote environmental consciousness and stewardship, religion has been a vital force for inspiring social change. <br /><br />Through its teachings and practices, religion underscores the interconnectedness of all life, emphasizing the need to promote the well-being of others. This call to action provides a compelling framework for tackling the most pressing social issues of our time, such as poverty, inequality, and environmental degradation. Religious communities offer a sense of belonging, an anchor of support and a place to draw strength, and a network of like-minded individuals committed to social justice. The power of faith is undeniable in shaping attitudes and perspectives, driving individuals and communities towards meaningful and lasting social change. Religion provides a language of morality, hope, and compassion that can inspire and unite people to work together towards creating a more just and equitable world. <br /><br /><b>4. Religion’s Potential in Addressing Environmental Concerns </b><br /><br />With regards to environmental concerns, historian Lynn White Jr. asserted that people's actions toward their ecology are influenced by their beliefs about themselves and their relationship to their surroundings. White suggested that religion plays a crucial role in shaping these beliefs, stating that "human ecology is deeply conditioned by beliefs about our nature and destiny."[20] Our interpretation of our own story and destiny, as well as our relationships with others and nature, are all informed by our religious beliefs. <br /><br />Religious beliefs hold a fundamental role in human life, as they offer primordial, all-encompassing, and unique worldviews. As a result, they possess the power to mobilize the human will and effort to achieve desired transformations.[21] Traditional societies that have succeeded in managing resources over time have done so in part through religious or ritual representation of resource management.[22] The Muslim scholar Seyyed Hossein Nasr pointed out that the vast majority of people in the world live within a religiously bound universe. For this reason, religious ethics remain the most practical vehicle for solving the environmental crisis. Rational arguments or scientific reasons in many contexts are less likely to influence individuals to adopt ethical values or change behaviors than the guidance of respected religious leaders.[23] <br /><br />Nasr’s assertion is supported by the results of a 2020 Afrobarometer survey conducted in 34 African countries to gauge the level of trust given to key public officials by the people. The results indicated that religious leaders ranked first with 69 percent. Political leaders ranked significantly lower with trust for the president at 52 percent and trust for parliaments at 43 percent.[24] While it is true that public trust in religious leaders has declined over time due to multiple factors including various scandals involving religious institutions, overall, these leaders and faith actors are still held in high esteem by many. <br /><br />This is primarily attributed to the perception that their work is not driven by self-serving interests, but rather by a genuine commitment to serving others. Additionally, the trust people have in religious leaders is often reinforced by their firsthand experiences with the valuable services offered by religious organizations.[25] Thus, the above-mentioned arguments suggest that religious beliefs play a vital role in shaping individuals' perceptions of their environment and the actions they take towards it. These perspectives highlight the importance of considering religious beliefs in environmental policy and management decisions. <br /><br /> While there has been a significant effort to raise awareness of the environmental crisis, intellectual and scientific knowledge alone is not sufficient to address this issue.[26] On the other hand, religious involvement has been seen to be effective in promoting environmental agenda in many places. In Bhutan for example, religion has played a significant role in the country’s standard for happiness, which includes environmental conservation. Although religious belief and environmental practice may contradict each other in a reductionist viewpoint, they work together in Bhutan, a country in the eastern Himalayas, to conserve the environment. The country's government reports emphasize that Bhutan's distinctive sacred cosmology, which merges Animism, Bön, and Vajrayana Buddhism, has helped preserve its natural surroundings. Consequently, approximately two-thirds of Bhutan is still covered by forests.[27]<br /><br />Bhutan's unwavering dedication to the conservation of the environment is one of the four pillars of its Gross National Happiness philosophy. As enshrined in its constitution, the country preserves an impressive 60 percent of its land under forest cover and has triumphantly safeguarded over 51 percent of its land – the highest proportion of any Asian nation. The fruits of this noble pursuit are readily apparent through the country's vast network of protected areas, which allow native wildlife to roam freely, and the thriving industry of ecotourism. The benefits of Bhutan's conservation efforts are not only limited to the kingdom itself but extend to the world, as this region provides water to a fifth of the global population, is situated at the heart of a region replete with biodiversity, and acts as a vital agent in absorbing carbon dioxide to combat climate change.[28]<br /><br /> Scholars have noted that Bhutan's environmental policy is integrally intertwined to its cultural and religious worldview, in particular the Mahayana Buddhist philosophy of peace, friendship, and harmony. This philosophy is combined with the concept of sustainable development to promote Gross National Happiness, which is a prominent feature of Bhutan's development. The Bhutanese government has integrated this philosophy into its policies, which is markedly different from other developing countries.[29]<br /><br />Religious authorities have also influenced environmental discourse and action by issuing formal declarations. For instance, in August 2015, a group of Islamic scholars from various countries launched a collective call to combat climate change, based on both Islamic teachings and scientific evidence.[30] They urged all people of goodwill, especially Muslims, to protect the environment and the rights of all living beings.[31] They also called for well-funded and coordinated efforts to adopt a green economy and lifestyle, phase out greenhouse gas emissions, and switch to 100 percent renewable energy. Some Muslim countries and organizations followed their lead and invested in eco-friendly practices and renewable energy sources. The declaration also highlighted the plight of vulnerable populations affected by climate change, such as those in developing countries and marginalized communities, and demanded increased financial support from wealthy nations to help them cope and adapt. The declaration challenged Muslims to act individually and collectively, and to advocate for eco-friendly policies and practices. However, it also acknowledged that many Muslim nations have yet to live up to its aspirations. <br /><br />The encyclical Laudato Si’ by Pope Francis, released in 2015, has been a major force in the environmental movement by highlighting the moral and ethical issues of climate change and advocating for the most vulnerable groups who are affected by it. The Pope consulted with leading experts in climate science and development economics, and his efforts in 2015 inspired global collaboration that led to important international agreements, such as the UN General Assembly’s ratification of the Sustainable Development Goals and the Paris Agreement on climate change. The Pope’s contributions to the discourse on global environmental challenges and solutions were significant in fostering cooperation among nations.[32] <br /><br />The encyclical calls for urgent action to address environmental issues, emphasizing the interconnectedness of all life and the need to care for the planet and its inhabitants. Since the release of Laudato Si’, there has been increased attention on environmental issues within the Catholic Church and among other religious communities. The document has sparked dialogue and debate about the role of religion in environmental stewardship and has inspired many individuals and organizations to act on climate change and environmental degradation.[33] Laudato Si’ has also had an impact beyond the religious community, influencing public discourse and policy debates on environmental issues. Furthermore, Laudato Si’ has helped to shift the narrative around climate change and environmental degradation from a purely scientific and economic issue to one that includes moral and ethical dimensions. The document asserts the importance of caring for the planet as a moral obligation and calls on individuals, governments, and institutions to take responsibility for their impact on the environment. <br /><br />The aforementioned examples affirm that religion is not just an optional factor in addressing the environmental crisis, but a crucial one. The neglect of religion as an essential contributor to the global discourse on various issues constitutes a “misunderstanding and a studied blindness regarding what is going on in the world.”[34] Fortunately, as religious leaders and other faith actors increasingly engage themselves in environmental matters, the presence of religion in the conversation has garnered more attention than before. Even in communist China, there has been a resurgence of public interest in Buddhism, Confucianism, and Taoism and how these traditions can affect the course of national development.[35] While China is officially an atheist country, these belief systems traditionally have had a significant role in shaping Chinese culture and are often seen as a source of moral guidance. Thus, facing contemporary social concerns, people within the Chinese society have advocated for returning to this source of wisdom for answers. In 2016, China's State Council released guidelines for promoting the "ecological civilization" in which many of the environmental values delineated in the document were observed to be consistent with traditional Confucian values.[36]<br /><br /><b>5. Conclusion </b><br /><br />In conclusion, addressing the global environmental crisis demands a collaborative and interdisciplinary approach that engages individuals, groups, organizations, and institutions from all sectors of society. Religion, with its enduring presence and deep-rooted influence on human beliefs and values, has a crucial role to play in this endeavor. Despite the negative perceptions and resistance faced by religious actors, their potential to mobilize communities, inspire moral action, and provide unique worldviews makes them invaluable partners in promoting environmental stewardship and sustainable practices. <br /><br />Religious teachings and practices underscore the interconnectedness of all life, emphasizing the need to care for the environment for the well-being of present and future generations. Examples like Bhutan's integration of Buddhist philosophy into environmental policy and Islamic scholars' collective call to combat climate change demonstrate the positive impact that religious engagement can have on environmental issues. Additionally, Pope Francis' encyclical Laudato Si' and its influence on global policy and public discourse illustrate how religion can elevate environmental concerns beyond scientific and economic considerations to include moral and ethical dimensions.<br /><br />As the world grapples with the urgent need to safeguard the planet, it is essential to recognize religion's potential to foster meaningful change. Efforts to address environmental challenges must go beyond scientific knowledge and technology; they must encompass a broader perspective that considers ethical behavior based on religious beliefs and values. By embracing the diverse perspectives and expertise of religious communities and collaborating with faith actors, humanity can aspire to a more sustainable future that preserves the integrity of nature and ensures the well-being of all living beings. Now is the time for us to choose the road less traveled, forging a path of environmental care, social justice, and global harmony to secure a better world for generations to come. <br /><br />___________<br /><br /><div style="text-align: left;">[1] Rachel Carson, Silent Spring (Boston: Houghton Mifflin, 2002).</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[2] Pew, “The Changing Global Religious Landscape,” April 5, 2017, <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.pewresearch.org/religion/2017/04/05/the-changing-global-religious-landscape/">https://www.pewresearch.org/religion/2017/04/05/the-changing-global-religious-landscape/</a></div><div style="text-align: left;"><br /></div><div style="text-align: left;">[3] World Population Review, “Religion by Country 2023,” <a class="x1fey0fg xmper1u x1edh9d7" href="https://worldpopulationreview.com/country-rankings/religion-by-country">https://worldpopulationreview.com/country-rankings/religion-by-country</a> (accessed June 7, 2023).</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[4] Pew, “The Changing Global Religious Landscape.”</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[5] World Population Review, “Religion by Country 2023.”</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[6] Cf. Isabella Kasselstrand, Phil Zuckerman, and Ryan T. Cragun, Beyond Doubt: The Secularization of Society (New York: SUNY Press, 2023). The authors argue that the modernization process in countries around the world has led to an increase in secularization.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[7] Christine Schliesser, On the Significance of Religion for the SDGs: An Introduction (New York: Routledge, 2023), 10.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[8] Frederick Streng, Understanding Religious Life (Belmont, CA: Wadsworth Publishing Co, 1984), 2.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[9] Paul Tillich, Theology of Culture (London: Oxford University Press, 1959), 7-8.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[10] J. Ogbonnaya, African Catholicism and Hermeneutics of Culture: Essays in the Light of African Synod II (Eugene, Or: Wipf and Stock, 2014), 55.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[11] W.T. Cavanaugh, The Myth of Religious Violence (Oxford: Oxford University Press, 2010), 4.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[12] Charles Kimball, When Religion Becomes Evil (San Francisco: HarperCollins, 2002), 1.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[13] Nora Khalaf-Elledge, “‘It’s a Tricky One’ – Development Practicioners’ Attitudes Towards Religion,” Development in Practice 30, no. 5 (2020): 660.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[14] Roger S. Gottlieb, A Greener Faith: Religious Environmentalism and Our Planet’s Future (Oxford: University Press, 2006), 59</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[15] Schliesser, On the Significance of Religion for the SDGs, 15.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[16] Pope Francis, “World Day of Peace Message 2014,” <a class="x1fey0fg xmper1u x1edh9d7" href="http://w2.vatican.va/content/francesco/en/messages/peace/documents/papa-francesco_20131208_messaggio-xlvii-giornata-mondiale-pace-2014.html">http://w2.vatican.va/content/francesco/en/messages/peace/documents/papa-francesco_20131208_messaggio-xlvii-giornata-mondiale-pace-2014.html</a></div><div style="text-align: left;"><br /></div><div style="text-align: left;">[17] Hans Küng, Global Responsibility: In Search of a New World Ethic (Eugene, OR: Wipf &Stock Publishers, 2004), 52.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[18] Küng, Global Responsibility, 53.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[19] Schliesser, On the Significance of Religion for the SDGs, 14.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[20] Lynn White Jr., “The Historical Roots of Our Ecologic Crisis,” Science 155, no. 3767 (1967): 1205.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[21] Mary Evelyn Tucker and John Grim, “Series foreword,” in Buddhism and Ecology, ed. M.E. Tucker and D.R. Williams (Cambridge: Harvard University Press, 1997), xi-xii.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[22] Quoted in Tucker and Grim, “Series,” xviii.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[23] Seyyed H. Nasr, “Religion and the Environmental Crisis,” in The Essential Seyyed Hossein Nasr, ed. W.C. Chittick (Bloomington: World Wisdom Inc., 2007), 31.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[24] Brian Howard, Religion in Africa: Tolerance and Trust in Leaders Are High, But Many Would Allow Regulation of Religious Speech, Afrobarometer Dispatch 339, January 28, 2020, <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.afrobarometer.org/wp-content/uploads/migrated/files/publications/Policy%20papers/ab_r7_dispatchno339_pap12_religion_in_africa.pdf">https://www.afrobarometer.org/wp-content/uploads/migrated/files/publications/Policy%20papers/ab_r7_dispatchno339_pap12_religion_in_africa.pdf</a> .</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[25] Tsjeard Bouta et al., Faith-Based Peace-Building: Mapping and Analysis of Christian, Muslim, and Faith-Based Actors (The Hague: Clingendael Institute, 2005).</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[26] M. Palmer and V. Finlay, Faith in Conservation: New Approaches to Religion and the Environment (Washington D.C., World Bank, 2003), xiv-xv.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[27] Elizabeth A. Allision, “Spirits and Nature: The Intertwining of Sacred Cosmologies and Environmental Conservation in Bhutan,” Journal for the Study of Religion, Nature and Culture 11, no. 2 (June 2017): 197-226.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[28] World Wildlife Fund, "Bhutan: Committed to Conservation," accessed April 21, 2023, https://www.worldwildlife.org/projects/bhutan-committed-to-conservation.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[29] Suppawit Kaewkhunok, “Environmental Conservation in Bhutan: Organization and Policy,” Asian Review 31, no. 2 (2018): 43-56, esp. 54.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[30] Christopher Lamb, "The Francis Effect? Islamic Leaders Issue Statement on Climate Change," America Magazine, September 2, 2015, <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.americamagazine.org/content/dispatches/francis-effect-islamic-leaders-issue-statement-climate-change">https://www.americamagazine.org/content/dispatches/francis-effect-islamic-leaders-issue-statement-climate-change</a></div><div style="text-align: left;"><br /></div><div style="text-align: left;">[31] Noor Al-Hussein, "Islam, Faith, and Climate Change," Project Syndicate, September 22, 2015, <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.project-syndicate.org/commentary/islam-faith-climate-change-by-noor-al-hussein-2015-09">https://www.project-syndicate.org/commentary/islam-faith-climate-change-by-noor-al-hussein-2015-09</a></div><div style="text-align: left;"><br /></div><div style="text-align: left;">[32] Irene Burke, The Impact of Laudato Si’ on the Paris Climate Agreement. LISD White Paper, No. 3 August 2018. <a class="x1fey0fg xmper1u x1edh9d7" href="https://dataspace.princeton.edu/bitstream/88435/dsp013b591c298/1/WhitePaper_No.3%28Burke%29.pdf">https://dataspace.princeton.edu/bitstream/88435/dsp013b591c298/1/WhitePaper_No.3%28Burke%29.pdf</a></div><div style="text-align: left;"><br /></div><div style="text-align: left;">[33] For example, the Laudato Si’ Movement based in the Philippines, https://laudatosimovement.org/.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[34] M.L. Stackhouse, God and Globalization: Volume 4 (Globalization and Grace) (New York: Continuum Publishing Group, 2007), 57.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[35] J. Sawyer, “Introduction,” in Ecological Civilization, ed. J. Sawyer and D. Jin (Beijing: Pulitzer Center, 2015), Kindle edition.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">[36] Yuan Shuai, “Confucianism and Ecological Civilization: A Comparative Study,” Culture Mandala: Bulletin of the Centre for East West Cultural and Economic Studies 12, no. 2 (December 2017):1-8.</div></div>Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-10867729947981142582023-08-07T14:17:00.001-07:002023-08-07T14:17:16.388-07:00 On Religion, Science, and Environmental Communication<div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyWBlGjc6VN72NxHVxMFvOs9SNnkatrxgiUcFwx9_Jw-bOLjEz1PTO_XSK-i0Ddk8CK9xG05qRguJJ9E_7xwlPk2-s3TFtTp0CyG4J-E3n1YM3U4GNrfB__zPrpRzM4hP0FgUxep9lQftd6B_uQXwg9-gbBjXWjCH6bSRc0P1y4DsZTLLh7V3jJ3bVNHpt/s1200/363377100_6490811507701813_7210693797939326471_n.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="430" data-original-width="1200" height="144" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyWBlGjc6VN72NxHVxMFvOs9SNnkatrxgiUcFwx9_Jw-bOLjEz1PTO_XSK-i0Ddk8CK9xG05qRguJJ9E_7xwlPk2-s3TFtTp0CyG4J-E3n1YM3U4GNrfB__zPrpRzM4hP0FgUxep9lQftd6B_uQXwg9-gbBjXWjCH6bSRc0P1y4DsZTLLh7V3jJ3bVNHpt/w400-h144/363377100_6490811507701813_7210693797939326471_n.jpeg" width="400" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div style="text-align: justify;">Over the years, religion and science have developed a collaborative relationship, addressing not only environmental concerns but numerous other issues. However, both face a significant obstacle in their efforts – the crisis of communication. Certain groups with vested political and economic interests, particularly those tied to industries affected by climate change mitigation, have actively undermined the reality of the environmental crisis.[1] These groups have been accused of deliberately spreading misinformation to create doubt about climate change.[2] Their tactics include funding misinformation campaigns and supporting individuals and think tanks that disseminate misleading information about climate science. They cherry-pick data, presenting selective studies that appear to contradict the overwhelming scientific consensus, while ignoring the vast body of evidence supporting climate change.[3] Furthermore, they promote individuals lacking scientific credentials as supposed experts to question the validity of climate science.[4]</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Another strategy employed by certain groups involves creating controversy by exaggerating uncertainties within the scientific community and portraying the issue as a subject of intense debate, despite the overwhelming consensus among climate scientists. In fact, a comprehensive study of thousands of peer-reviewed scientific papers published since 2012 found that over 99 percent of the authors agreed that climate change was caused by human activities.[5] These vested interest groups also attempt to shape media narratives, influencing coverage to give disproportionate attention to dissenting views or present a false balance on the topic. For instance, a media study conducted by Public Citizen in 2019 revealed that during the first half of the year, 86 percent of climate change discussions on the conservative American network Fox News were dismissive of the climate crisis.[6] Moreover, some of these groups exploit societal divisions to hinder collective action on climate change. They frame the issue as ideological or partisan, thereby impeding meaningful dialogue and cooperation.[7] Consequently, despite the strong scientific consensus on the human impact on climate change, the spread of misinformation and the involvement of political interests have led to divisions in North America, particularly in the USA.[8]</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The widespread use of social media and digital communication technology has intensified the problem of climate change misinformation, causing concern among experts about its impact on people's attitudes and actions. This misinformation can lead to serious consequences, such as delaying necessary actions to address climate change and move towards a sustainable future. According to the Center for Countering Digital Hate, a significant portion (69 percent) of climate change denial on social media originates from just ten websites, which fund their campaigns through revenues from Google ads.[9] Digital platforms allow false information to spread rapidly and go viral, reaching a massive audience before corrections can be made. The algorithms used by these platforms prioritize content based on users' interests, creating echo chambers and filter bubbles that reinforce existing beliefs and make it difficult to correct misconceptions.[10]</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Additionally, social media can exacerbate polarization and tribalism, as individuals align their views based on political or ideological affiliations, hindering constructive conversations. The influence of fake accounts and bots further amplifies misinformation, giving the impression of widespread support for climate change denial.[11] With limited fact-checking and credibility assessment, users find it challenging to discern reliable information from falsehoods. Vested interest groups also take advantage of targeted advertising to deliver tailored misinformation to receptive audiences. Social media's role in amplifying contrarian voices and drowning out authoritative sources, such as climate scientists, adds to the complexity of the issue. Addressing the problem of climate change misinformation on social media requires concerted efforts from platforms, users, and experts to promote accurate information, critical thinking, and responsible sharing.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Amidst the troubling reality of climate change misinformation, a critical responsibility falls upon scientists, religious leaders, and other authoritative figures to cultivate informed public awareness. The resounding message from the IPCC's 2022 report echoes the consequences of misleading information propagated by vested interests, which distorts perceptions of climate risks and hampers crucial climate adaptation planning and execution. Regrettably, this obstruction has stifled our ability to take effective climate action, necessitating immediate countermeasures to dispel falsehoods and rally unified public support in confronting the pressing challenges of climate change.[12]</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">A necessary corrective action that must be taken involves elevating science communication.[13] The field of climate science can be intricate and technical, making it challenging for the general public to comprehend. At times, communicators resort to jargon and obscure terms, further deepening the divide between experts and non-experts, resulting in confusion and disinterest. Although scientific uncertainties are inherent in research, emphasizing them excessively overshadows the robust consensus on human-caused climate change. Such an approach has allowed climate change skeptics to exploit the situation, sowing seeds of doubt and casting shadows of disagreement among scientists. Furthermore, uncertainties inadvertently foster the perception that climate change is a far-off problem, clouding the urgency to take immediate action. Convincing people who otherwise have more immediate preoccupations of the long-term consequences of inaction and the imperative for prompt solutions becomes an arduous endeavor. As evident from my conversations with undocumented migrant workers in Thailand, their primary concern revolves around securing stable employment and avoiding run-ins with the Thai police, leaving little room for environmental worries. For many of them, environmental care is reserved for the better-off who can afford to preoccupy themselves with social concerns.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In the face of these formidable challenges, scientists must join forces with communication experts to disseminate their research and discoveries in a lucid and accessible manner to the broader audience. This can be accomplished through a diverse array of channels, such as public talks, articles, videos, and active engagement on social media platforms. In this digital age, utilizing social media responsibly and skillfully is of paramount importance. Effective communicators should harness the power of social media platforms to share accurate information, interact with the public, and confront misinformation head-on. By maintaining a strong presence on social media, they can reach younger generations and those who might not otherwise access traditional media outlets. Furthermore, scientists can collaborate with media channels catering to religious audiences, fostering more informed and balanced coverage of climate change subjects. Oftentimes, brilliant scientists excel in their research but may lack the adeptness to communicate their findings effectively to the public, thus hindering a comprehensive understanding of their work. Recognizing that being a proficient communicator is not an inherent trait for every scientist, interdisciplinary collaboration with communication experts becomes an imperative for the efficient transmission of knowledge. By making climate science more intelligible and relatable, these concerted efforts can counter the confusion stirred by misinformation and empower the public to make well-informed decisions.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Hence, forging alliances with science communicators, journalists, and media organizations becomes imperative to shield the public from environmental misinformation. Collaborating with religious and secular communicators, scientists can ensure accurate and evidence-based presentations of climate change issues. This partnership holds the power to bridge the gap between the scientific community and the broader public, guaranteeing that reliable information reaches far and wide. Given that a significant portion of the population adheres to religious faiths, the role of religious communicators in accurately and effectively addressing environmental concerns becomes paramount. Religious leaders, in this regard, can make meaningful contributions by presenting scientific knowledge using language that is both scientifically accurate and easily comprehensible, while remaining relevant and consistent with the ethical and spiritual worldview of their followers. The communication of climate change and ecological matters within religious contexts should not be a mere regurgitation of scientific facts. Rather, it ought to be adapted to the spiritual nuances inherent in each religious system. This approach ensures that religious adherents perceive environmental issues not just as social challenges, but as deeply imbued with religious and ethical significance. By harmonizing science with spirituality, we can foster a more profound understanding and engagement with environmental issues within diverse religious communities. Together, through the fusion of scientific expertise and effective communication, we can pave the way towards a more enlightened and conscientious approach to addressing the urgent challenges of climate change.</div><div style="text-align: justify;"><br /></div>Notes: <br /> 1. Jeff Turrentine, “Climate Misinformation on Social Media Is Undermining Climate Action,” NRDC, April 19, 2022, <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.nrdc.org/stories/climate-misinformation-social-media-undermining-climate-action">https://www.nrdc.org/stories/climate-misinformation-social-media-undermining-climate-action</a><br /> 2. R.J. Brulle, “The climate lobby: a sectoral analysis of lobbying spending on climate change in the USA, 2000 to 2016,” Climate Change 149, no. 3 (2018): 289–303.<br /> 3. Rachel Schraer and Kayleen Devlin, "COP26: The Truth Behind the New Climate Change Denial," BBC, November 17, 2021, <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.bbc.com/news/science-environment-59251912">https://www.bbc.com/news/science-environment-59251912</a><br /> 4. David Biello, "Climate Expertise Lacking Among Global Warming Contrarians," Scientific American, June 22, 2010, https://www.scientificamerican.com/article/climate-expertise-lacking-among-global-warming-contrarians/.<br /> 5. Mark Lynas, Benjamin Z. Houlton, and Simon Perry, "Greater Than 99% Consensus on Human-Caused Climate Change in the Peer-Reviewed Scientific Literature," Environmental Research Letters 16 (2021): 114005.<br /> 6. Public Citizen, "Climate Change Denial Dominates 86% of Fox News Climate Segments," August 13, 2019, https://www.citizen.org/news/climate-change-denial-dominates-86-of-fox-news-climate-segments/.<br /> 7. Damian Carrington, "The Four Types of Climate Denier, and Why You Should Ignore Them All," The Guardian, July 30, 2020, https://www.theguardian.com/commentisfree/2020/jul/30/climate-denier-shill-global-debate.<br /> 8. Intergovernmental Panel on Climate Change (IPCC). “Climate change 2022: Impacts, Adaptation and Vulnerability,” 2022, <a class="x1fey0fg xmper1u x1edh9d7" href="https://www.ipcc.ch/report/sixth-assessment-repor">https://www.ipcc.ch/report/sixth-assessment-repor</a> t-working-group-ii/, 1931.<br /> 9. Center for Countering Digital Hate, The Toxic Ten: How Ten Fringe Publishers Fuel 69% of Digital Climate Change Denial, November 2, 2021, https://counterhate.com/wp-content/uploads/2021/11/211101-Toxic-Ten-Report-FINAL-V2.5.pdf, 3.<br /> 10. Michele Travierso, "Measuring Magnetism: How Social Media Creates Echo Chambers," Nature, February 23, 2021, https://www.nature.com/articles/d43978-021-00019-4.<br /> 11. Corbin Hiar, "Twitter Bots Are a Major Source of Climate Disinformation," Scientific American, January 22, 2021, https://www.scientificamerican.com/article/twitter-bots-are-a-major-source-of-climate-disinformation/.<br /> 12. IPCC, 1931.<br /> 13. IPCC, 1931.Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-41635286191541905782023-08-07T14:14:00.002-07:002023-08-07T14:14:44.542-07:00 On Religion, Science, and Care for the Environment<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjoXcvVmFvxnNaV1Yh4hxJUefXZOU2tKQk2sztmd8jd3qd-8edO3gQMHeo0nROo5UDt1Gb1zRyaJYVXIXVTHQbW8zU5uOdo4eBIL_Fp94dzhFOw7uwDVWP34iS2PzdF_GXHpBTQKLTvEHv0TEQkVpEVQhd2WjT6qoBpqru34O51pvcwtrk03WtUaQHRoo7Y/s1200/361946184_6487355081380789_4584445818385219436_n.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="784" data-original-width="1200" height="261" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjoXcvVmFvxnNaV1Yh4hxJUefXZOU2tKQk2sztmd8jd3qd-8edO3gQMHeo0nROo5UDt1Gb1zRyaJYVXIXVTHQbW8zU5uOdo4eBIL_Fp94dzhFOw7uwDVWP34iS2PzdF_GXHpBTQKLTvEHv0TEQkVpEVQhd2WjT6qoBpqru34O51pvcwtrk03WtUaQHRoo7Y/w400-h261/361946184_6487355081380789_4584445818385219436_n.jpeg" width="400" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div style="text-align: justify;">Despite the well-accepted conviction that religious teachings can significantly contribute to addressing the ecological crisis and promoting environmental flourishing, there is a sobering truth that we must confront. The path towards realizing religious ideals is both profound and transformative, yet it is a journey fraught with length and difficulty. Many who set foot upon this path do not reach their intended destination, and some may not even choose to embark on it at all. Moreover, even if religious and spiritual self-cultivation does occur among adherents of religious communities, addressing the pressing social and environmental concerns of our time requires collaboration and support not only from religious institutions and individuals but also from various other human disciplines and institutions. As Mahatma Ghandi noted, the “human mind or human society is not divided into watertight compartments called social, political, and religious. All act and react upon one another.” The process of self-cultivation teaches us a fundamental lesson: we are not solitary beings in our existential reality, nor in the construction of our lives and the shaping of our world. Only those who have yet to undergo this transformative process fall into the illusion of individualism, believing that the future of our world solely rests upon the actions of individuals (or individuals like ourselves), divorced from the strength of diverse communities. Hence, it becomes paramount for religions to adopt an interdisciplinary, dialectical, and dialogical approach to address the myriad concerns that plague our world. By fostering collaborative efforts that span across disciplines and embrace dialogue, religions can play a pivotal role in tackling the challenges of our time.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In May 1992, 150 religious leaders and scientists who had gathered in Washington D.C. issued a historic joint appeal for the environment. Among the signatories included the late Carl Sagan, a prominent scientist, author, and communicator as well as the Passionist priest Thomas Berry who was widely acclaimed for his ecotheology, environmental advocacy, and cultural and religious scholarship. In the opening sentence of the statement, the signatories admitted that they belonged to groups that “for centuries, often have traveled different roads.” Nevertheless, the escalating environmental crisis had brought them together “in a common endeavor to preserve the home we share.” The statement goes on to declare:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">"We believe that science and religion, working together, have an essential contribution to make toward any significant mitigation and resolution of the world environmental crisis. What good are the most fervent moral imperatives if we do not understand the dangers and how to avoid them? What good is all the data in the world without a steadfast moral compass? Many of the consequences of our present assault on the environment, even if halted today, will take decades and centuries to play themselves out. How will our children and grandchildren judge our stewardship of the Earth? What will they think of us? Do we not have a solemn obligation to leave them a better world and to insure the integrity of nature itself? Insofar as our peril arises from a neglect of moral values, human pride, arrogance, inattention, greed, improvidence, and a penchant for the short-term over the long, religion has an essential role to play. Insofar as our peril arises from our ignorance of the intricate interconnectedness of nature, science has an essential role to play."</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In addition to highlighting the collaboration between science and religion, the signatories emphasized the imperative of a unified effort involving governments, businesses, and non-governmental organizations to address the environmental crisis. This joint statement holds immense significance, as it reflects a convergence of hearts and minds among individuals from historically complex sides. The intricacies of this relationship stem, in part, from the personal beliefs held by these individuals. While the popular portrayal (at least in the West) often characterizes the link between science and religion as "antagonistic," this is not entirely true. Contrary to a common assumption, not all scientists are atheists or anti-religion; many, in fact, embrace specific religious traditions or maintain private spiritual beliefs. Conversely, individuals of religious faith are just as likely to acknowledge and accept numerous scientific theories and explanations for natural phenomena.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Historically, religious institutions have played a role in scientific research and discoveries, contributing to the development of science as we know it today. Scientific research, conferences, symposiums, and journal publications continue to take place in academic institutions affiliated with various religions around the world, including at the Vatican, the central seat of the Catholic Church. Despite a perceived divergence during the Enlightenment, it is essential to acknowledge that science and religion still maintain a relationship with one another, even though defining its exact nature might be challenging. Regarding the environmental crisis, science and religion are inherently interconnected. They have both been implicated in the crisis due to philosophical approaches or outlooks that contribute to anthropocentric attitudes towards the natural world that results in its exploitation and degradation. The responsibility that each side bears in the environmental crisis is a topic that has been extensively discussed in the environmental literature so there is no need for us to delve into it for the purpose of this book.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The environmental crisis has compelled both science and religion to confront their respective roles in contributing as well as finding a solution to the crisis. Moreover, it has provided an opportunity to recognize the symbiotic relationship between these two fields and the unique strengths each brings to the table. Religion cannot merely criticize the scientific view of nature as an object for investigation, manipulation, and control. It must also acknowledge that resolving the environmental crisis necessitates accepting the critical role of scientific expertise. Across various traditions, religious leaders have come to the agreement that addressing the environmental crisis requires understanding the evidence as made available through scientific investigations and consensus.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The openness in religious attitude towards science is clearly evident in the declarations by various religions regarding climate change, one of the pressing ecological issues of our time. In a statement titled “The Time to Act is Now: A Buddhist Declaration on Climate Change” (2015), a significant portion of the statement is devoted to citing scientific evidence of climate change, emphasizing the overwhelming scientific consensus that human activity is driving environmental breakdown on a global scale. The signatories affirmed the importance of scientific evidence and reports from organizations such as the IPCC, United Nations, European Union, and International Union for Conservation of Nature in understanding and addressing climate change. They also supported targets that had been proposed by the scientific community.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">References to scientific evidence also constitute a significant part of the Islamic Declaration on Climate Change (2015) in which the first section of the statement is largely a scientific presentation on the state of the world’s climate. The statement also affirms, “We note that the Millennium Ecosystem Assessment (UNEP, 2005) and backed by over 1300 scientists from 95 countries, found that ‘overall, people have made greater changes to ecosystems in the last half of the 20th century than at any time in human history… these changes have enhanced human well-being, but have been accompanied by ever increasing degradation (of our environment).’”</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Likewise, in the preparation process for the encyclical Laudato Si, Pope Francis and his collaborators consulted extensively with scientists. The act of listening to the scientific community and presenting information based on scientific consensus is reflected in the very first chapter of the encyclical. Here the pope wrote, “A very solid scientific consensus indicates that we are presently witnessing a disturbing warming of the climatic system” and that “a number of scientific studies indicate that most global warming in recent decades is due to the great concentration of greenhouse gases (carbon dioxide, methane, nitrogen oxides and others) released mainly as a result of human activity.” Commentators have observed that Pope Francis’ encyclical has contributed significantly to the global dialogue between science and religion by increasing its visibility and efficacy.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">It goes without saying that essential as science is, neither Pope Francis nor any religious leader would advocate science to be the sole approach to addressing the environmental crisis. Otherwise, there would not be any need for a discipline called religious environmentalism. However, the dynamic interchange between science and religion, characterized by their distinct approaches to comprehending reality, can foster a rich and fruitful dialogue for both domains. Religion needs the concrete grounding evidence provided by science, and science needs the support of religion in order to translate dry scientific propositions into moral and spiritual imperatives to be carried out by people of faith. As religious leaders across traditions have consistently maintained, no matter how many technical solutions science may propose, they will prove unsustainable in addressing the profound issues plaguing our world if humanity loses its moral direction. Without the great motivations that inspire harmony, sacrifice, and compassion towards others, any technological advancement becomes inadequate.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Prominent scientists such as Thomas Lovejoy, E.O. Wilson, Jane Lubchenco, Peter Raven, and Ursula Goodenough understand that religious and cultural values play important roles in addressing environmental concerns. Holmes Rolston III asserted that science and religion need to enter into dialogue on the matter of the environment because there are fundamental human concerns that are relevant to both spheres. “Both science and religion are challenged by the environmental crisis, both to reevaluate the natural world and to reevaluate their dialogue with each other. Both are thrown into researching fundamental theory and practice in the face of an upheaval unprecedented in human history, indeed in planetary history.”</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Just as the all-encompassing reality of the environmental crisis has compelled religious leaders to incorporate scientific terminology into their articulation on the subject, we have seen scientists who do not adopt traditional theistic worldviews speak of the need for caring for the planet with a vision of the sacred. In the early 1990s, a group of scientists including Stephen Jay Gould, Hans Bethe, Stephen Schneider, and Carl Sagan issued a statement which contained the following sentiment:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">"As scientists, many of us have had profound personal experiences of awe and reverence before the universe. We understand that what is regarded as sacred is more likely to be treated with care and respect. Our planetary home should be so regarded. Efforts to safeguard and cherish the environment should be infused with a vision of the sacred."</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">It is heartening to see that over the years the dialogue between science and religion related to environmental concerns has continued. This was evident in the Joint Appeal signed by religious leaders across traditions and scientists in October 2021 in a meeting titled “Faith and Science: Towards COP26.” In the Executive Summary, it is stated:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">"Today, after months of dialogue between faith leaders and scientists, we come together united to raise awareness of the unprecedented challenges that threaten our beautiful common home. Our faiths and spiritualities teach a duty to care for the human family and for the environment in which it lives. We are deeply interdependent with each other and with the natural world. We are not limitless masters of our planet and its resources. Multiple crises facing humanity are ultimately linked to a crisis of values, ethical and spiritual. We are caretakers of the natural environment with the vocation to care for it for future generations and the moral obligation to cooperate in the healing of the planet. We must address these challenges using the knowledge of science and the wisdom of religion. We must think long-term for the sake of the whole of humanity. Now is the time to take transformative action as a common response."</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Indeed, scientists and religious leaders would prove themselves hypocritical if they are unable to dialogue with one another while claiming that everything in the universe is interconnected. Science through its empirical observations have observed interconnectedness within the smallest ecosystems on earth as well as within the cosmic web. Religious reflection and contemplation have also yielded similar insights. In a poem titled "Please Call Me by My True Names" the late Zen monk Thich Nhat Hanh describes the various ways that he is present in the world, in a tiny bird still being nurtured in a nest, in a frog swimming in a pond, in a malnourished girl in Uganda. One of the verses reads:</div><div style="text-align: justify;"><br /></div><div style="text-align: center;">Look deeply: every second I am arriving</div><div style="text-align: center;">to be a bud on a Spring branch,</div><div style="text-align: center;">to be a tiny bird, with still-fragile wings,</div><div style="text-align: center;">learning to sing in my new nest,</div><div style="text-align: center;">to be a caterpillar in the heart of a flower,</div><div style="text-align: center;">to be a jewel hiding itself in a stone.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">One of the points that the poem wishes to communicate is that in this vast web of life, we are all interconnected, and our shared responsibility to each other transcends the limitations of labels and past experiences. Embracing the journey of self-discovery, we realize that we have the potential to transform ourselves into something new, breaking free from any constraints that may hold us back. Indeed, life is a tapestry of intertwined experiences, where joy and pain walk hand in hand. We come to understand that one enriches the other, and both are integral to our growth and understanding. Instead of fearing pain, we acknowledge it as an essential part of our existence, guiding us to learn and evolve. At the heart of a fulfilling life lies compassion, recognizing the interconnectedness of all beings. With a compassionate perspective, we cultivate peace and happiness. We refrain from judging others, understanding that each individual has their unique journey, and we honor and respect their path.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Scientific investigations and religious contemplation affirm that in the grand order of existence, every thread and filament is intricately woven together. When we delve into this profound realization, we embark on a journey of awakening. We become aware of the consequences of our actions, for each choice we make sends ripples through the delicate fabric of life. As we gaze upon the interconnectedness of all things, we gain insight into the consequences of our missteps, but also discover the path to redemption and restoration. Acknowledging this truth, we embrace a sense of shared responsibility, recognizing that our actions are not isolated but impact the well-being of the whole ecosystem.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In this journey of collective guardianship, science and religion understand that the seeds they sow must be nurtured together. They cannot act alone because they are fundamentally responsible to care for one another, not as people of religion and people of science, but people of a common home. And they in turn care for that very home which they share and so will the generations that come after them.</div>Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-81618039227481923642023-07-31T16:00:00.001-07:002023-07-31T16:00:57.195-07:00Social Media and Vietnamese Undocumented Workers in Thailand During the COVID-19 Pandemic<p>In Media Narratives and the COVID-19 Pandemic:The Asian Experience, edited by Shubhda Arora, Keval J. Kumar, 211-222. India, Routledge, 2024.</p><p>https://www.routledge.com/Media-Narratives-and-the-COVID-19-Pandemic-The-Asian-Experience/Arora-Kumar/p/book/9781032524153</p>Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-51220745035474092122023-07-17T03:30:00.003-07:002023-07-17T03:31:53.791-07:00Responsibility as a Primary Environmental Virtue in IslamAsian Journal of Philosophy and Religion (AJPR) 2, no. 1 (2023): 187-206<br /><b><br />Abstract</b><br /><br />The exploration of environmental virtues within religious teachings has gained significant attention in recent years, as scholars in the field of religious environmentalism seek to apply the framework of environmental virtue ethics to religious contexts. This paper focuses on Islam and proposes that responsibility is a fundamental environmental virtue within this tradition. By employing a qualitative analysis method, the paper examines scriptural and scholarly resources within Islam to provide a comprehensive understanding of this virtue. The argument posits that responsibility is considered an environmental virtue due to its essential role in guiding Muslims' attitudes and behaviors towards God, themselves, society, and the natural world. It emphasizes that the concept of responsibility in Islam can only be fully comprehended within the broader Islamic worldview, which acknowledges God as the ultimate source and owner of all things and recognizes the pivotal role of human beings in God's divine plan. This research not only contributes to the broader discourse on religious environmental virtue ethics but also specifically advances the development of an Islamic environmental virtue ethics framework. <br /><b><br />Introduction</b><br /><br />In the face of escalating environmental challenges, the urgent need to address the complex ecological crises that confront our planet is more apparent than ever. From climate change and deforestation to pollution and species extinction, humanity finds itself at a critical juncture that demands immediate action and a paradigm shift in our relationship with the natural world. As we strive to forge a sustainable future, it becomes increasingly evident that simply relying on technological advancements and policy changes may not be sufficient. A deeper transformation of our values, attitudes, and behaviors is required—a shift toward embracing environmental virtues.<br /><br />Environmental virtues, rooted in the philosophical concept of virtues, offer a promising framework for cultivating ethical responsibility and fostering sustainable practices. Virtues, broadly defined as moral excellences or character traits that enable individuals to lead good lives, have long been explored in ethical philosophy. However, their application to environmental concerns has gained significant traction in recent years. Environmental virtues encompass a range of qualities such as reverence, gratitude, humility, empathy, stewardship, and mindfulness, among others, which guide individuals in their interactions with the environment and promote harmonious coexistence with the natural world.<br /><br />As environmental concerns increasingly transcend national boundaries, it becomes imperative to explore diverse cultural and religious perspectives in order to foster a holistic and inclusive approach to environmental ethics. In this regard, Islam, as one of the world's major religions, offers a rich framework that emphasizes the notion of responsibility towards the environment. This paper aims to establish responsibility as a key environmental virtue within Islam by investigating the religious teachings, principles, and practices that shape Muslims' approach to environmental stewardship. By analyzing relevant sources, the paper elucidates the significance of responsibility in guiding Muslims' attitudes and actions towards the natural world. The virtue of responsibility towards creation, however, must be understood within the comprehensive outlook of the Islamic life in which Muslims must exercise responsibility to God, self, society, and creation.<p style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; background-color: white; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; cursor: text; font-family: Helvetica, Arial, sans-serif; margin: 0px; padding: 0px; text-align: justify; white-space-collapse: preserve;"><br /></p><p style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; background-color: white; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; cursor: text; font-family: Helvetica, Arial, sans-serif; margin: 0px; padding: 0px; text-align: justify; white-space-collapse: preserve;"><a href="https://asianresearchcenter.org/document/download/562/1689384110-responsibility-as-a-primary-environmental-virtue-in-islam-le-duc-2023.pdf">Download full article</a></p>Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-69188915053332887822023-06-27T16:52:00.003-07:002023-06-27T16:56:00.491-07:00Prophetic Dialogue as Approach to the Church’s Engagement with Stakeholders of the Technological Future<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhg_ZgP6E90nEsIuCwSNN84PWgRhDbIW5F_NRViwAyllMH96ZUXE2SdR-_RkU9bCJN0oiDEJGrMzhIQyhipBD15sMMfenIYEqBQ0xWdQwNER1JgV7pqMiGAqqQXb-hOwesiiHW7q8uOJYTlZIh7HDtDyrvZQyVRHmErdvZEWGI0j2JwYVw2sQXScnZGygNu/s624/1494559524.webp" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="351" data-original-width="624" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhg_ZgP6E90nEsIuCwSNN84PWgRhDbIW5F_NRViwAyllMH96ZUXE2SdR-_RkU9bCJN0oiDEJGrMzhIQyhipBD15sMMfenIYEqBQ0xWdQwNER1JgV7pqMiGAqqQXb-hOwesiiHW7q8uOJYTlZIh7HDtDyrvZQyVRHmErdvZEWGI0j2JwYVw2sQXScnZGygNu/w400-h225/1494559524.webp" width="400" /></a></div><b><br /></b><p></p><p><b><a href="https://papers.ssrn.com/sol3/Delivery.cfm/SSRN_ID4461295_code2815024.pdf?abstractid=4461295&mirid=1">Download full paper </a></b></p><p><b><span style="color: #222222; font-family: NexusSansWebPro; font-size: 20px;">Abstract</span></b></p><div class="abstract-text" style="box-sizing: border-box; color: #505050; font-family: NexusSansWebPro; font-size: 16px;"><p style="box-sizing: border-box; font-family: inherit; font-size: inherit; line-height: 22px; margin: 0px 0px 10px; text-align: justify;"><i>This paper explores the role of the Catholic Church in the emerging cognitive revolution driven by science and digital technology, and its engagement with stakeholders in technological development. It begins by emphasizing the immense potential of this new era and the transformative impact these technological shifts can have on humanity. Instead of questioning the relevance of religion in this context, the paper proposes a framework of “prophetic dialogue” as an effective means for the Church, as a stakeholder itself, to engage with other stakeholders. The concept of prophetic dialogue, traditionally applied to discussions on Church mission, is presented as an appropriate and effective approach for engaging with stakeholders of the technological future, including innovators, policymakers, and consumers. The framework of prophetic dialogue comprises two interrelated aspects: energizing communication and criticizing communication. By employing these aspects in a prophetic manner, the Church can actively participate in shaping the future of technology while also safeguarding itself against potential negative consequences of technological advancements. The central thesis of the paper is that prophetic dialogue empowers the Church to adopt a proactive and relevant role in influencing the course of human development. Through engaging in dialogue with various stakeholders, the Church can advocate for ethical considerations, the common good, and the preservation of human dignity in the realm of technological progress. The paper contends that the Church’s involvement is essential in shaping a future that aligns with its moral principles and fosters the well-being of all individuals and communities. By actively participating in the dialogue surrounding technological advancements, the Church can contribute to the development of a society that upholds its values and promotes the greater good. This paper provides an important exploration of the Catholic Church’s engagement in the new milieu and offers insights into how religious institutions can navigate the challenges and opportunities presented by the digital future.</i></p><p style="box-sizing: border-box; font-family: inherit; font-size: inherit; line-height: 22px; margin: 0px 0px 10px;"></p></div><center style="box-sizing: border-box; color: #505050; font-family: NexusSansWebPro; font-size: 16px;"></center><p style="box-sizing: border-box; color: #505050; font-family: NexusSansWebPro; font-size: 16px; line-height: 22px; margin: 0px 0px 10px;"><span style="box-sizing: border-box; font-weight: 700;">Keywords:</span> <i>prophetic dialogue, digital technology, digital future, stakeholders</i></p><br /><div style="text-align: justify;">Humanity is once again standing at the threshold of a cognitive revolution, but this time, the changes will be driven by science and digital technology. The potential of this new era is vast, with unprecedented advances in fields ranging from medicine and transportation to artificial intelligence and space exploration. This revolution promises to take us into uncharted territories and transform our very existence in ways never before imagined. As we look back in history, we see that the cognitive revolution that occurred over 70,000 years ago enabled Homo Sapiens to revolutionize their communication and socialization methods, leading to groundbreaking advancements in agriculture, industry, and science. Now, we have science and technology as the driving forces behind the current revolution.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">As we navigate this new era, it is essential to re-examine our relationship with technology and what it means to be human. While philosophy, religion, and interdisciplinary thought have long grappled with such questions, this paper sets its sights on the role of the Catholic Church in the new context, investigating how it can engage with various stakeholders of technological development. Rather than questioning the validity of religion in the face of this massive change, the paper explores how the Church can manifest itself, proposing a framework of “prophetic dialogue” as an approach to religious engagement. This approach involves a respectful and constructive conversation between different stakeholders, including technology innovators, policymakers, and everyday consumers.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Through this paper, I aim to identify current and future trends in technological development and their potential impact on humanity. I also introduce the concept of prophetic dialogue and its relevance to this context, and apply this framework to religious engagement with various stakeholders. The framework of prophetic dialogue entails two inter-related aspects – energizing dialogue and criticizing dialogue. I will delineate how the Church can carry out these two aspects in context of dialogue with various stakeholders. The thesis of this paper is that the approach of prophetic dialogue will enable the Church to actively participate in shaping the future of technology while also taking control of how the life of the Church itself is impacted by technological advancements. It is a pro-active attitude and strategy of engaging with the various sectors to ensure that the Church continues to exert the proper influence over the course of human development.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div> <div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div><br /> Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-50974709868216029142023-06-27T16:41:00.007-07:002023-06-27T16:44:10.047-07:00 Interreligious Dialogue to Promote Environmental Flourishing: An Ongoing Imperative<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgXfYbunuUGEqaaXendQ7GZ8VSWhOYOngcHzMlcfYmaV3JXboey-51EsNNrK981NycipiFVvp7_SnuwMRU9vu8iKl6Fh83izlEMAR8ckUI5rrwHXXdK4x3uWOLgz1yBKJwTDTBSWP1WHGqwHBH6brawFjlfSnVL-3HDMwLMDE3nJ-0fEvlJJyqvn5S6Dtf3/s300/images%20(1).jpeg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="168" data-original-width="300" height="224" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgXfYbunuUGEqaaXendQ7GZ8VSWhOYOngcHzMlcfYmaV3JXboey-51EsNNrK981NycipiFVvp7_SnuwMRU9vu8iKl6Fh83izlEMAR8ckUI5rrwHXXdK4x3uWOLgz1yBKJwTDTBSWP1WHGqwHBH6brawFjlfSnVL-3HDMwLMDE3nJ-0fEvlJJyqvn5S6Dtf3/w400-h224/images%20(1).jpeg" width="400" /></a></div><p class="ql-align-center" style="--tw-border-spacing-x: 0; 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--tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; cursor: text; margin: 0px; padding: 0px; text-align: left;"><a href="https://asianresearchcenter.org/document/download/523/1687907767-interreligious-dialogue-to-promote-environmental-flourishing-an-imperative.pdf">Download full paper</a></p><p class="ql-align-center" style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; 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cursor: text; margin: 0px; padding: 0px; text-align: center;"><br /></p><p class="ql-align-justify" style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; cursor: text; margin: 0px; padding: 0px; text-align: justify;"><span style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; font-weight: bolder;">Abstract</span></p><p class="ql-align-justify" style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; cursor: text; margin: 0px; padding: 0px; text-align: justify;"><span style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; font-weight: bolder;"><br /></span></p><p class="ql-align-justify" style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; cursor: text; margin: 0px; padding: 0px; text-align: justify;"><em style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box;">This paper explores the significance of interreligious dialogue in addressing environmental challenges and promoting ecological flourishing. It highlights the moral responsibility emphasized by diverse religious traditions to protect and nurture the environment. Through interfaith collaboration, individuals and communities can collectively engage in environmental stewardship based on shared values and teachings. The paper discusses the imperative of interreligious dialogue, its role in addressing environmental concerns, and its potential to foster environmental flourishing through various dialogue forms. It argues that interreligious dialogue is an urgent imperative and an opportunity for solidarity among people of diverse faiths and worldviews, fostering a harmonious relationship with the Earth as our shared home.</em></p><p class="ql-align-justify" style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; cursor: text; margin: 0px; padding: 0px; text-align: justify;"><em style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box;"><br /></em></p><p class="ql-align-justify" style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; cursor: text; margin: 0px; padding: 0px; text-align: justify;"><span style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; font-weight: bolder;">Keywords:</span> <em style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box;">interreligious dialogue, environmental crisis, ecology, interfaith collaboration</em></p><p class="ql-align-justify" style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; cursor: text; margin: 0px; padding: 0px; text-align: justify;"><br style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box;" /></p><p class="ql-align-justify" style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; cursor: text; margin: 0px; padding: 0px; text-align: justify;"><br /></p><p class="ql-align-justify" style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; cursor: text; margin: 0px; padding: 0px; text-align: justify;"><span style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; font-weight: bolder;">1. Introduction</span></p><p class="ql-align-justify" style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; cursor: text; margin: 0px; padding: 0px; text-align: justify;"><span style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; font-weight: bolder;"><br /></span></p><p class="ql-align-justify" style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; cursor: text; margin: 0px; padding: 0px; text-align: justify;">In our modern era, as the global community faces escalating environmental challenges, the need for collective action to address ecological crises becomes increasingly pressing. In this context, interreligious dialogue emerges as a potent and vital tool to promote environmental flourishing. Recognizing the interdependence between human beings and the natural world, numerous religious traditions have emphasized the moral imperative to safeguard and nurture the environment. By engaging in interreligious dialogue, individuals and communities from diverse religious backgrounds can join forces, drawing upon shared values and teachings, to forge a collaborative approach towards environmental stewardship. This paper explores the ongoing imperative of interreligious dialogue as a means to foster environmental flourishing in our time. By examining the potential of interfaith collaboration, we can uncover insights and strategies that inspire sustainable practices and nurture a harmonious relationship between humanity and the natural world.</p><p class="ql-align-justify" style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; cursor: text; margin: 0px; padding: 0px; text-align: justify;"><br /></p><p class="ql-align-justify" style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; cursor: text; margin: 0px; padding: 0px; text-align: justify;">This paper delves into the imperative by discussing the following: 1) the need for interreligious dialogue in the contemporary world; 2) the need for interreligious dialogue to address environmental concerns; and 3) the ways to promote environmental flourishing through the four forms of dialogue—dialogue of life, dialogue of action, dialogue of religious experience, and dialogue of theological exchange. The thesis of this paper is that interreligious dialogue to respond to the concerns regarding the environment is an imperative because it is not only a matter of urgency but also an opportunity for people of diverse faiths and worldviews to stand in solidarity with one another and with the Earth—our common home.</p><p class="ql-align-justify" style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; counter-reset: list-1 0 list-2 0 list-3 0 list-4 0 list-5 0 list-6 0 list-7 0 list-8 0 list-9 0; cursor: text; margin: 0px; padding: 0px; text-align: justify;"><br style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; background-color: white; border-color: rgb(229, 231, 235); border-style: solid; border-width: 0px; box-sizing: border-box; font-family: Helvetica, Arial, sans-serif; font-size: 13px; white-space-collapse: preserve;" /></p>Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-49007341032165543382023-06-25T13:51:00.004-07:002023-06-25T13:56:56.521-07:00 Thúc đẩy một lương tâm sinh thái nơi tín hữu Ki-tô giáo (phần 10/10)<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlGM6Jv6N0ySeG4RNA3LpfdHyPRPi7AKA8Hmt58kLqOv5nClCBrUggxjdt_6rS9qRzOmP1M-bxZMyZsvcWq6TlhpdaO4l8SLKhrn0msI3DVREDEWOQjyMDTIPQpJnJt6Wqxurfhh6b1Gaq-KIo3SLkQlHpktoUX7LZTpdCzHR1g4X02lV32R5w92hOKK4b/s848/Christ-the-Redeemer-Statue-848x530.jpeg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="530" data-original-width="848" height="250" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlGM6Jv6N0ySeG4RNA3LpfdHyPRPi7AKA8Hmt58kLqOv5nClCBrUggxjdt_6rS9qRzOmP1M-bxZMyZsvcWq6TlhpdaO4l8SLKhrn0msI3DVREDEWOQjyMDTIPQpJnJt6Wqxurfhh6b1Gaq-KIo3SLkQlHpktoUX7LZTpdCzHR1g4X02lV32R5w92hOKK4b/w400-h250/Christ-the-Redeemer-Statue-848x530.jpeg" width="400" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><b>5. Kết: Nuôi dưỡng ý thức sinh thái</b><br /><br />Bài viết này cho thấy rằng việc trải qua một sự hoán cải sinh thái và xây dựng ý thức sinh thái là một phần thiết yếu trong đời sống của mọi tín hữu trong bối cảnh hiện tại. Điều này tương ứng với căn tính và sứ mệnh của chúng ta, ở cả mặt cá nhân lẫn cộng đồng. Trong bối cảnh khủng hoảng môi trường ngày càng ảnh hưởng trầm trọng đến sự an sinh của các loài tạo vật cũng như chính con người, các tín hữu vốn là môn đệ của Đức Ki-tô không thể tỏ ra dửng dưng như không có gì xảy ra. Đã đến lúc chúng ta phải thay đổi cách tiếp cận với môi trường tự nhiên và lẫn nhau, xây dựng một ý thức hệ mới đặc trưng bởi tinh thần sinh thái, hướng tới một cuộc sống đầy tràn cho tất cả mọi loài.<br /><br />Nuôi dưỡng ý thức sinh thái tương đương với việc chăm sóc một khu vườn thơm ngát. Tương tự như việc một khu vườn cần được chăm sóc và cung cấp dinh dưỡng để phát triển, chúng ta cũng cần nâng cao ý thức sinh thái của chúng ta. Suy ngẫm về đức tin và những giáo huấn của Giáo hội là một điều không thể thiếu trong quá trình nuôi dưỡng ý thức sinh thái. Chúng ta có thể khởi đầu bằng việc đắm mình trong các câu chuyện Kinh Thánh về sự sáng tạo của Thiên Chúa, để tiếp cận sự thiêng liêng của tất cả các sinh vật và sự quan trọng của trách nhiệm làm người quản lý của chúng ta. Những Giáo huấn này nhắc nhở chúng ta rằng, mặc dù con người được ban cho quyền cai trị mọi loài trên trái đất, chúng ta cũng được kêu gọi để bảo vệ và bảo tồn các tạo vật trong vai trò là những người quản lý trung thành của sự tạo dựng. <br /><br />Cách tốt nhất để nuôi dưỡng ý thức sinh thái hiệu quả là thực hành những đức tính đã được đề cập một cách đầy tận tâm. Ý thức sinh thái sẽ ngày càng thấm sâu vào tâm trí chúng ta và trở thành một phần không thể tách rời từ bản chất và tinh thần của chúng ta, định hình cách chúng ta tương quan với Thiên Chúa và tất cả các loài. Nỗ lực này là một hoạt động không thể thiếu trong cuộc sống của những người là môn đệ của Đức Kitô, người mang trên mình trách nhiệm luôn cố gắng hoàn thiện và phản ánh Thiên Chúa một cách rõ ràng trong lối sống và con người của mình. <br /><br />Điều cuối cùng tác giả muốn nhấn mạnh ở đây là tín hữu không thể tự xây dựng một lương tâm sinh thái và nuôi dưỡng ý thức sinh thái hiệu quả nếu không có sự hướng dẫn từ các lãnh đạo trong Giáo hội và những người đảm nhiệm công tác mục vụ giáo dân. Chính họ là những người truyền cảm hứng, giải thích và hướng dẫn trực tiếp cho các tín hữu dưới sự chăm sóc của mình để khởi đầu và duy trì hành trình hướng tới một Giáo hội "xanh". Thật đáng tiếc là hiện chưa có nhiều vị mục tử quan tâm đến công tác mục vụ vô cùng quan trọng này, và có lẽ chính họ cũng cần trải qua một quá trình sám hối sinh thái để nhận ra rõ hơn vai trò và trách nhiệm của mình trước Thiên Chúa, nhân loại và các loài thọ tạo.<br />Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-78813648919507133302023-06-25T04:59:00.000-07:002023-06-25T04:59:00.413-07:00Thúc đẩy một lương tâm sinh thái nơi tín hữu Ki-tô giáo (phần 9)<p><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYqEBwapEHh6e6CALdwwynCzl4CD9uFkMetw_ijt5IExHFrP1vGtrQrPnvfRW99x2SnEt6aiPVCVD2JfVHOo8q8xjwhLxkZPbJe-CH_DpGzWGeTh1Vini0oiCWRTLJXUpFpvdYj4sidMov9OQpx1aprJQCAvXMIiSjuCSfgnrm3flwsTnWkyJp18zRx1JY/s2048/153110837_3734781846638140_5755525217066072519_n.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1152" data-original-width="2048" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYqEBwapEHh6e6CALdwwynCzl4CD9uFkMetw_ijt5IExHFrP1vGtrQrPnvfRW99x2SnEt6aiPVCVD2JfVHOo8q8xjwhLxkZPbJe-CH_DpGzWGeTh1Vini0oiCWRTLJXUpFpvdYj4sidMov9OQpx1aprJQCAvXMIiSjuCSfgnrm3flwsTnWkyJp18zRx1JY/w400-h225/153110837_3734781846638140_5755525217066072519_n.jpeg" width="400" /></a></div><b><br /></b><p></p><b>4. Ý thức sinh thái<br />4.2. Đức tính mang tính sinh thái</b><br /><br />a) Thể hiện sự công lý với thế hệ đi tiếp. Những người có ý thức sinh thái thể hiện sự công lý bằng cách mở lòng với những người túng thiếu và dễ bị tổn thương. Họ nhận thức được rằng tình trạng này chủ yếu gây nên bởi các quốc gia phát triển. Họ cố gắng thách thức và sửa chữa sự bất công này, giới hạn việc tiêu thụ những tài nguyên trên Trái đất chỉ cho những nhu cầu cơ bản của cuộc sống và tránh những thói quen lãng phí gây hại cho các loài khác, hệ sinh thái và quần thể sống trên Trái đất. Họ nhận thức được sự đau khổ của người nghèo và những người yếu thế. Trong sự liên đới, họ tìm cách giảm bớt đau khổ của người nghèo một cách ân cần, nhạy cảm, tôn trọng và sáng tạo. Họ cũng hợp tác với người nghèo và người yếu thế để cùng nhàu tìm cách giảm bớt tình trạng đau khổ của họ. <br /><br />Biết tự kiểm soát bản thân. Những người có ý thức sinh thái thực hiện tự kiểm soát và kiên nhẫn, chỉ tiêu thụ những gì cần thiết và tránh sự lãng phí. Họ sống theo khái niệm “hằng ngày dùng đủ” và thích ứng với một lối sống đơn giản hơn, đặt giới hạn cho sự phát triển kinh tế của chính mình và định nghĩa tiến bộ trong các khía cạnh bao hàm hơn các khía cạnh kinh tế và vật chất. Tư duy về cách tiêu thụ này được coi là một cách để nhận ra giá trị nơi những cái nhỏ bé, có lòng biết ơn, không lệ thuộc tài sản vật chất và không rơi vào tình trạng buồn phiền vì những gì họ không có. <br /><br />b) Khiêm tốn. Những người có ý thức sinh thái thể hiện sự khiếm tốn khi nhìn nhận sự phụ thuộc vào Trái Đất và các loài thọ tạo trên Trái Đất. Hơn nữa, họ nhận ra trách nhiệm của chính mình đối với Thiên Chúa trước những hành vi của họ. Những người có ý thức sinh thái loại bỏ não trạng cai trị một cách triệt để trên mọi loài và thay thế Thiên Chúa bằng cái tôi của họ. Ngoài ra, thay vì sử dụng những khả năng đặc biệt để tìm cách thống trị mọi loài thì họ đầu tư vào việc tự quản lý chính mình để họ ngày càng thăng tiến.<br /><br />c) Tôn trọng. Những người có ý thức sinh thái tôn trọng các loài thọ tạo bằng cách nhận ra giá trị bên trong của các loài và các hệ sinh thái. Họ ý thức được rằng mọi loài đang chia sẻ một ngôi nhà chung, và trong ngày cánh chung, tất cả mọi loài sẽ được đón nhận bởi Đức Ki-tô Phục Sinh. Bởi thế họ hợp tác với mọi loài để hướng tới một đời sống đầy tròn. <br /><br />d) Hợp tác. Những người có ý thức sinh thái hiểu rằng họ đang hợp tác với Thiên Chúa bằng cách hạn chế và điều hướng công nghệ theo hướng tiến bộ mang tính xây dựng, khuyến khích phẩm giá con người và đánh giá cũng như giảm thiểu sự gây hại cho các loài khác và hệ thống trên Trái đất. Sự hợp tác trở nên cần thiết ở cấp độ quốc tế khi các vấn đề vượt quá khả năng của các quốc gia để giải quyết, và một ý thức sinh thái quốc tế là điều cần thiết, trong đó các quốc gia nhận ra rằng lợi ích chung toàn cầu là cần thiết cho sự phát triển chung. Đức Giáo Hoàng Phanxicô than thở về nhiều "sự trì hoãn không đúng đắn" trong việc hợp tác ở cấp độ quốc tế.<br /><br />e) Bảo vệ. Những người có ý thức sinh thái có lòng bảo vệ các loài tạo vật của Chúa, như cách Thánh Giuse bảo vệ Đức Maria và Chúa Giêsu. Những người có ý thức về môi trường khuyến khích các chiến lược bảo vệ các loài đang bị đe dọa và thực thi các luật pháp bảo vệ môi trường. Họ coi thế giới là một món quà từ Chúa để được bảo tồn và bảo vệ vì lợi ích chung.<br /><br />f) Có lòng trắc ẩn. Những người có ý thức sinh thái thể hiện lòng thương xót đối với những người yếu thế bằng cách làm việc cùng họ để loại bỏ bất công môi trường, cung cấp thực phẩm tươi sống và tạo ra không gian xanh. Đức Giáo Hoàng đề cao việc mở rộng mục tiêu của giáo dục môi trường để bao gồm việc phát triển đạo đức sinh thái và thúc đẩy tình liên đới, trách nhiệm và sự chăm sóc đầy lòng thương cảm. <br /><br />g) Có tinh thần trách nhiệm. Những người có ý thức sinh thái được thúc đẩy bởi một ý thức trách nhiệm sâu sắc để tham gia vào cuộc đối thoại với người khác để đưa ra quyết định để cùng nhau phát triển. Họ thể hiện lòng thương xót đối với người nghèo và người yếu thế bằng cách giải quyết bất công môi trường, cung cấp cho họ thực phẩm tươi sống và không gian xanh, và ủng hộ việc thực thi các luật bảo vệ. Đức Giáo Hoàng Phanxicô nhấn mạnh rằng việc không đảm nhận trách nhiệm sẽ phá hủy mối quan hệ của mỗi người với nhau, với Thiên Chúa và với Trái đất.<br /><br />h) Có lòng can đảm. Những người có ý thức sinh thái dám đặt lợi ích chung trước lợi ích cá nhân, đối mặt với những thách thức với lòng can đảm và không bị ngăn cản bởi những trở ngại. Họ dựa vào ân sủng của Thiên Chúa để duy trì kiên định cam kết của mình đối với cộng đồng Trái đất. <br /><br />i) Có lòng chiêm niệm. Người có ý thức sinh thái nhận ra lợi ích của việc ngắm nhìn từng sinh vật để hiểu ý nghĩa của nó trong kế hoạch của Thiên Chúa, bao gồm việc khám phá những bài học từ Thiên Chúa và thấy mình trong mối quan hệ với tất cả các sinh vật khác. Theo Đức Phan-xi-cô, việc ca tụng Thiên Chúa cùng với các sinh vật khác vì lợi ích chung đồng nói lên sự hiệp nhất toàn cầu. Ngài cũng khuyến khích việc chiêm niệm về sự tạo dựng của Thiên Chúa thông qua một "âm điệu Ba Ngôi" để khám phá sự kết nối giữa con người, các sinh vật khác và Trái đất, dẫn đến sự hiểu biết sâu sắc về sự hoàn thiện của chúng ta là những tạo vật được kết nối một cách mật thiết với nhau.<br /><br />Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-81159245711737509012023-06-23T22:21:00.001-07:002023-06-23T22:22:47.880-07:00 Thúc đẩy một lương tâm sinh thái nơi tín hữu Ki-tô giáo (phần 8)<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhw2YmaWgkfrXkLPatoxVOrGRtIm7qwWa9MlRocWMw_HPamZUwP312AAXbX0PXRzLdxix7s7k77KT-qJ9kLFOWxrniMaYbcmxQtpIakPP3bXIcE8yXNGYpaO9Oxb0s3G2NhZVIldF5zp4Sl8WbLZvnpG5opKccO7VCP-hM8krHGoGKQ_GQmRpLfh-xcJPst/s960/174850700_3913199755463014_124242426736362138_n.jpeg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="960" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhw2YmaWgkfrXkLPatoxVOrGRtIm7qwWa9MlRocWMw_HPamZUwP312AAXbX0PXRzLdxix7s7k77KT-qJ9kLFOWxrniMaYbcmxQtpIakPP3bXIcE8yXNGYpaO9Oxb0s3G2NhZVIldF5zp4Sl8WbLZvnpG5opKccO7VCP-hM8krHGoGKQ_GQmRpLfh-xcJPst/w400-h300/174850700_3913199755463014_124242426736362138_n.jpeg" width="400" /></a></div><div class="separator" style="clear: both; text-align: center;"><b><br /></b></div><b>4. Ý thức sinh thái </b><br /><br />Để hình thành và phát triển một lương tâm sinh thái nơi các tín hữu, Giáo hội cần tận dụng Kinh Thánh và Giáo huấn trong các mục vụ như giáo lý, lớp học Kinh Thánh, chương trình tĩnh tâm, các nghi thức phụng vụ, các bài giảng trong Thánh lễ và truyền thông mục vu, v.v. để truyền cảm hứng và dẫn dắt Ki-tô hữu tới “sự hoán cải đối với điều đúng đắn và tốt lành.” Chỉ thông qua một lương tâm sinh thái được hình thành đúng mực, chúng ta mới có thể trở thành những cá nhân, cộng đồng và Giáo hội có ý thức sinh thái. Nếu đọc kỹ Thông điệp Laudato Si của ĐGH Phan-xi-cô, chúng ta sẽ thấy rằng một người có ý thức sinh thái phải hội tụ những đặc điểm như sau: <br /><br /><b>4.1. Thái độ về thế giới tự nhiên và siêu nhiên</b><br /><br />a) Mở lòng với sự kinh ngạc và sự kỳ diệu. Những người có ý thức sinh thái cảm nhận sự kinh ngạc và sự kỳ diệu đối với mọi khía cạnh của Trái Đất bất kể lớn hay nhỏ. Điều này dẫn đến nhận ra sự kết nối của con người với tất cả các loài thọ tạo như hiện thân của sự hiện diện của Chúa. Họ luôn cố gắng tìm hiểu thêm về thế giới tự nhiên và sự kết nối đan xen giữa mọi loài với nhau.<br /><br />b) Kính phục sự tương quan. Những cá nhân có ý thức sinh thái coi tất cả các sinh vật là thành viên trong một gia đình hiển sinh và quan tâm đến chúng, thay vì chủ trương khai thác chúng. Họ nhận ra sự phụ thuộc lẫn nhau của các sinh vật trong việc đáp ứng các nhu cầu lẫn nhau. Nhận thức này dẫn đến thêm sự sáng tạo và sự hăng say trong việc giải quyết các vấn đề của thế giới, đặc biệt về môi trường sinh thái.<div><br />c) Mở lòng với sự hiện diện của Thiên Chúa. Đối với những người có ý thức sinh thái và niềm tin, việc mở lòng với vẻ đẹp và sự kỳ diệu của Trái Đất và các sinh vật trên Trái Đất giúp họ nhận thấy bản chất của Thiên Chúa. Họ nhận ra rằng mỗi sinh vật phản ánh một phần của sự thông thái và thiện lành của Thiên Chúa, và không có sinh vật nào bị loại trừ khỏi sự hiện diện này. Họ coi tự nhiên như một cuốn sách, nói với chúng ta về vẻ đẹp và thiện lành vô tận của Thiên Chúa, và họ hiểu rằng mỗi sinh vật có mục đích và ý nghĩa riêng trong kế hoạch của Người. Họ chấp nhận quan điểm của các Giáo phụ và nhà thần học Trung cổ rằng Thiên Chúa là tác giả của một cuốn sách quý giá; trong cuốn sách này, các từ ngữ chính là vạn vật được tạo ra trong vũ trụ. <br /><br />d) Hiếu kỳ về nghiên cứu khoa học. Những người có ý thức sinh thái mở lòng để khám phá kiến thức khoa học về các vấn đề môi trường nhằm đưa ra quyết định thông minh về cách phản ứng. Đức Giáo hoàng Phan-xi-cô thể hiện sự hiểu biết rộng về các kết quả khoa học trong Thông điệp, ngài nhận ra Trái Đất là ngôi nhà chung của tất cả các sinh vật. Ngài cũng nhận ra sự quan trọng của sự kết nối giữa con người, sự phụ thuộc lẫn nhau trong các hệ sinh thái, và sự phụ thuộc vào môi trường lành mạnh cho mọi loài có thể tồn tại và phát triển. Một người có ý thức sinh thái nuôi dưỡng một cảm giác kỳ diệu, khơi nguồn cho việc tìm kiếm kiến thức khoa học để đưa ra quyết định về cách hoạt động trong ngôi nhà chung của con người và các loài khác trên Trái Đất.<br /><br />e) Có lòng biết ơn với món quà Trái Đất mà Thiên Chúa đã ban tặng. Những người có ý thức sinh thái chấp nhận trách nhiệm bảo tồn và bảo vệ Trái Đất vì lợi ích chung. Họ cũng thể hiện lòng biết ơn qua sự kiểm soát bản thân và những hành động mang tính công lý khi sử dụng các tài nguyên trên Trái Đất. </div>Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0tag:blogger.com,1999:blog-630837139828129880.post-56787378278492090982023-06-22T16:54:00.008-07:002023-06-22T16:54:59.987-07:00 Thúc đẩy một lương tâm sinh thái nơi tín hữu Ki-tô giáo (phần 7)<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgH7Zktxqi8T8tbVPbJAYOBXsihdJHZLFaNKoFIWSPB2Mgdavf0hMhnCy29__1XFfUfNtXnCGQ4LQ9R1LXinC0KVqfL09HEfJljx-1n3NnrZ58FX5OXIAUjrDj2AnXskJbb9VqeC415wKeukX058IMn-toNJqzSsaXiIOhlMuXzgvxK28iojWg3Wy1xU3gA/s1000/man-nature-outdoors-woods.webp" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="667" data-original-width="1000" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgH7Zktxqi8T8tbVPbJAYOBXsihdJHZLFaNKoFIWSPB2Mgdavf0hMhnCy29__1XFfUfNtXnCGQ4LQ9R1LXinC0KVqfL09HEfJljx-1n3NnrZ58FX5OXIAUjrDj2AnXskJbb9VqeC415wKeukX058IMn-toNJqzSsaXiIOhlMuXzgvxK28iojWg3Wy1xU3gA/w400-h266/man-nature-outdoors-woods.webp" width="400" /></a></div><div><br /></div><b>3.3. Xét mình dựa trên lương tâm sinh thái</b><br /><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Lương tâm sinh thái được xây dựng trên niềm tin rằng tất cả những gì Thiên Chúa đã tạo dựng, bao gồm môi trường và những sinh vật trên trái đất, là một phần của kế hoạch thiêng liêng của Thiên Chúa và xứng đáng được tôn trọng và chăm sóc. Lương tâm này yêu cầu chúng ta cam kết tuân thủ nguyên tắc công bằng và lòng thương xót đối với tất cả mọi loài. Nó giúp chúng ta nhận ra rằng suy thoái môi trường và biến đổi khí hậu ảnh hưởng mạnh mẽ đến các tầng lớp dễ bị tổn thương nhất. Một lương tâm sinh thái đòi hỏi chúng ta phải xem xét những hành động của chúng ta đối với các loài thọ tạo khi lượng giá bản thân hàng đêm trước khi đi ngủ và mỗi khi chuẩn bị tiến vào phòng hoà giải. Một số câu hỏi liên quan cho cuộc kiểm tra lương tâm này có thể bao gồm:</div><div style="text-align: justify;"><br /></div><blockquote><div style="text-align: justify;">• Tôi đã xây dựng cuộc sống của mình trên tình yêu tràn đầy của Thiên Chúa, được thể hiện qua Đức Giêsu và vẻ đẹp của thế giới tự nhiên chưa?</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">• Tôi có biểu đạt lòng biết ơn và cảm tạ với những món quà phong phú và kỳ diệu của các loài thọ tạo mà Thiên Chúa đã ban tặng không?</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">• Tôi có cầu nguyện để sửa chữa sự chia cắt giữa con người và môi trường, xin tha thứ cho những tổn thương mà tôi đã gây ra không?</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">• Tôi đã sử dụng những tài năng và kỹ năng độc đáo của mình để bảo vệ và tôn trọng sự đan xen mỏng manh và phụ thuộc lẫn nhau của sự sống, bảo đảm sự bảo tồn cho các thế hệ tương lai không?</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">• Hành vi của tôi đã góp phần vào sự suy thoái của môi trường sống của các sinh vật khác do tiêu thụ vô ý thức hoặc lãng phí không?</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">• Tôi đã nỗ lực loại bỏ mọi rào cản gây trở ngại đến sự phát triển tối ưu và phát triển của tất cả các loài, như ý định của Đấng tạo ra chúng không?</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">• Tôi đã truyền cảm hứng cho người khác nhận thức về tầm quan trọng quan trọng của việc yêu quý thế giới tự nhiên không?</div></blockquote><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Trong Thông điệp Fratelli Tutti, Đức Phan-xi-cô nhấn mạnh ý kiến rằng “trong những nguyên nhân quan trọng nhất khiến thế giới ngày nay khủng hoảng là chuyện lương tâm con người trở nên chai cứng, là việc xa rời các giá trị tôn giáo và sự thắng thế của chủ nghĩa cá nhân cùng các triết lý duy vật, chủ trương thần thánh hóa con người, cũng như đưa những giá trị thế trần và vật chất lên vị trí những nguyên lý tối cao siêu việt”. Điều phát sinh từ tình trạng này là “sự lãnh đạm tiện lợi, lạnh lùng và bao trùm” trước nỗi đau của tha nhân và các loài thọ tạo. Những người và loài vật cần sự chăm sóc và chú tâm của chúng ta hoặc không tồn tại hoặc các vấn đề của họ không thuộc mối quan tâm của chúng ta. </div>Fr. Anthony Le Duc, SVDhttp://www.blogger.com/profile/09105510621335303054noreply@blogger.com0