With Nature, as Co-Pilgrims of Hope

Fr. Felix Wilfred’s Vision of an Inter-Religious Integral Ecology

Climate Change, a ‘threat multiplier’ for the marginalised

A UN reports states that nearly 32 million people got displaced due to climate-related hazards in 2022, which represents a 41 per cent increase compared to 2008. Apart from displacements caused directly from extreme weather, climate is called a ‘threat multiplier.’ It magnifies the impact of other factors that contribute to displacement such as poverty, loss of livelihoods, and tensions relating to dwindling resources, and finally creating environment that will lead to conflict and displacements. The large figures above are prime victims of all that we do to the earth. 

Fr. Felix Wilfred, in an interview, speaks of two fundamental options that shaped his life. One, the cause of the poor and the marginalized and the other, concern for the plurality and diversity. His thoughts, theologies and proposals all were seen through these lenses. To address the ecological crisis, he calls us for a deeper listening to the cries of the victims, both the poor and the earth. He urges us to review our foundational views and approaches towards nature and human, and proposes a people-centred and nature-flourishing theology and praxis.

Listening to the Groaning of Nature and its People

He saw the issue of ecology mirrors in the complexity of problems of the world, especially the poor and the marginalised. The present ecological devastation is the result of a violent disruption of the community and people from their most immediate habitat. They have been violently deprived of governance and control over their environment, the sustaining source of their life and culture. At the Synod General Assembly, Cardinal Charles Maung Bo calls for world’s attention on the destruction of nature in Asia, “We have a significant population of indigenous Christian communities in Asia…These communities have been protectors of nature, but they have also suffered from modern ideologies, colonization, and resource exploitation."

It is when economic and market interests make brutal entry, a wanton destabilising of the harmonious relationship between nature and communities begin. All ecological devastations like deforestation, logging, flora and fauna extinction, are nothing but fascism exercised on nature. Fr. Felix feels that Pope Francis recognises this in Laudato Si, symbolically, “cry of the earth and cry of the poor” (LS 49). Listening leads to understanding of where we went wrong and what re-visioning we need to do. 

Anthropocentric to a Cosmo-Centric Vision

Fr. Felix would see the selective human and parochial anthropocentrism is one of the causes for the contemporary ecological crisis. The emphasis on human is not the main problem, but the western-man-centrism.  As long as the ‘anthropos’ is defined in terms of dominant European white man, it is bound to be first of all anti-human, before being anti-ecological. Look back to the history of genocide of millions in colonies or deaths of thousands in Africa through desertification and hunger. The inhumanity and injustice practiced against the other spills over and becomes ecological crisis. 

He highlights the efforts of Pope Francis, who recognises the joint-pilgrimage, “The ultimate purpose of other creatures is not to be found in us. Rather, all creatures are moving forward with us and through us towards a common point of arrival, which is God.” (LS 83)

Ecological Crisis, a Justice Issue

Ecological questions should today address the central issue of justice and equality. We need to go beyond from a conservationist approach to a deeper level presenting questions of access and equitable share of the natural resources. Environmental crisis and destruction are a sequel to the prevailing injustice in the sharing of world’s resources. Laudato si clearly stresses the need to bring together ecology and issue of justice, “We are faced not with two separate crises, one environmental and the other social, but rather with one complex crisis which is both social and environmental.” (LS 139)

Transformation of Consciousness

To end the ecological crisis, we need a fundamental change, the transformation of consciousness, says Fr. Felix. Buddha said, “as a mother protects her only son, so let everyone cultivate boundless compassionate towards all that has life.” This compassion cannot be merely a distant dream, but can be fruit of a spiritual regeneration. It is matter intimately connected with the values we profess and the way of life.  

This transformation of consciousness calls for a radical approach to freedom. The market world today defines freedom as the power to control over resources. But we need a different approach to freedom, a freedom in relationship to the other. An ability to commit oneself to the other, humans as well as nature. This implies a freedom from the consumeristic attachment that which affect the well-being of the other human and integrity of creation. 

Indigenous People and Community-Centred

The starting point for an ecologically sound future lies in the communities of people in an environmental context. He argues that one cannot brush the indigenous people aside saying that they have no competence to speak of environmental protection or economy. What we need is a regulated economy or development in which the entire society, especially its weaker ones, are participants and the benefits of economy get shared equitably. 

Various ecological communities possess as their millennial tradition very ingenious ways and means to benefit from natural resources as well as to renew and regenerate them. The indigenous peoples have deep knowledge about nature, its working, its rhythm and moods. Fr. Felix explains about the richness of Asian peoples’ affinity to religions and nature. Their world-view is not man-centred, like western traditions, but mystical approach to nature and environment. The reference to St. Francis of Assisi and his Canticle of Creatures serves as a bridge to relate with Asian religious experience of nature and concern for environment.

Any planetary ecological ethos should be built on the knowledge of the people and community. Therefore, the greatest ecological investment today is to strengthen the local ecological communities. Gender focus and approach to ecology is a must in all context. Patriarchy dominates nature but eco-feminism gives central importance to care, nurturing and to the connectedness of the whole of reality. An apt example would be Chipko Movement’ (‘Hug the Tree’ Movement). Tribal women under the leadership of Gauri Devi, thundered “Forest is our mother’s home, we shall protect it come what may.” The brave women kept hugging the tree all night and prevented felling of trees. This bravery was contagious. Same acts were repeated in other parts of Uttarakhand villages and thousands of trees were saved.

Towards an Inter-religious Eco-Theology

He begins with an evolutionary perspective of nature. Biological evolution tells us that no species is independent or self-enclosed or static but has undergone mutation and development. It helps us to overcome the walls that separate the various species in nature and see them sharing many things in common, including ancestry, genetic code, and the process of germination of life, its growth and flourishing, decay and dissolution. Humans are no exceptions to these, but rather from part of these primordial realities of life-processes. Evolutionary perspective helps us overcome nature-destroying anthropocentricism by making us aware that human beings are one species among many, and it reinforces the inter-connectedness of the entire creation.

Evolutionary framework is very important for any inter-religious eco-theology. In many eastern religions, evolutionary thought is interwoven into their beliefs and word-views. Therefore, what is called for is a convergence of all religious traditions. In any case, scientific evolutionism challenges all religions, their attitudes toward the earth and all forms of life. 

The indigenous and primeval religious traditions tend to embody the relationship of peoples to the ecosystem in their day-to-day expressions. ‘Sacred Grove’ is a typical example. They are the refuge for various plant and animal species, usually areas of small forests and important sites for worship and community gatherings. Logging and hunting are strictly prohibited in these territories as tribals don't believe in harming living creatures. There are nearly 150,000 sacred groves in India alone. Many scientists believe that traditions and faiths like these are essential to encourage biodiversity conservation efforts.

The common responsibility of religions toward the earth would call for a re-examination and re-interpretation of some their foundational concepts regarding God, human beings and nature. We need to recognise that other religious traditions have crucial and indispensable vision and values for the salvation of the earth without which there will be no salvation and future for humanity. The convergence of perspectives among religions and a common engagement in the cause of the environment and social justice will naturally lead them to challenge the present dominant economy. In the context today’s divisions and discriminations on the basis of religion, the earth holds the prospect of bringing religions together and so leading them to a meaningful dialogue on God and humanity. 

Conclusion

Crisis of earth becomes crisis of God and humans, when nature stops being the manifestation of God. Fr. Felix believed that a change of paradigm in our relationship to nature would bring in a transformation in all relationships and bring in a more just society. The inter-religious eco-theology, with its richness and diversity, would help us to overcome the crisis and enter into a harmonious relationship with nature. Now, the common good is no more the good of the human beings, but the well-being of nature as well. In this flourishing situation, nature is the locus of God’s revelation and they proclaim the glory of God. Similar to what Nikos Kazantzakis experienced, “I said to the almond tree, 'Sister, speak to me of God.' And the almond tree blossomed.”