Analisa Journal of Social Science and Religion Website Journal : http://blasemarang.kemenag.go.id/journal/index.php/analisa DOI: http://dx.doi.org/10.18784/analisa.v3i1.605
ENVIRONMENTAL THEOLOGY IN ISLAM AND CHRISTIANITY (A study of the thoughts of Mujiyono Abdillah and Robert P. Borrong)
Nafisah
An alumnus of CRCS Program, Abstract Gadjah Mada University, Yogyakarta, Indonesia It is an undeniable fact that environmental crisis take place everywhere. It causes [email protected] environmental damage in various spheres This crisis demands some awareness from the society. Therefore, it is not surprising that many activists of environment create Paper received: 06 April 2018 concepts, both secular and religious nuance, to reduce the crisis. In the last few years, Paper revised: 17 – 25 May 2018 Paper approved: 13 July 2018 concept of theology of environment started to appear. This concept is relevant to be discussed, as it could bridge the secular and theological theory of environment. This research aims to look what is the environmental theology ideas of Mujiyono Abdillah and Robert P. Borrong. Also, this research identifies the similarities and differences between Abdillah’s and Borrong’s thoughts as well as how their theories could contribute to solve the environmental crisis. This is a library research and the primary source of this study is a book entitled Agama Ramah Lingkungan - Perspektif Al-Qur’an (Eco-Friendly Religion - Perspective of the Qur’an) by Mujiyono Abdillah work and Borrong’s work entitled Etika Bumi Baru (Neo-Eco Ethics). The data is analyzed by the hermeneutic theory of Hans-Georg Gadamer. The research found out that environmental theology of Abdillah includes proportional theology and meta-social-system theory. While Borrong also constructs two theories of environmental theology: theocentric inclusive theology and new earth ethic. Through these theological theories, Abdillah and Borrong expect to awaken people minds so that they could restructure their relationship with the environment. Both of the authors employ different methods. While Abdillah only utilize theology as the basis of his argument, Borrong benefits from both theology as well as biblical ethics. These theories provide an invaluable contribution to be part of the solution to the environmental crisis as they could be the alternative environmental theory which change the attitude of the community in treating the environment.
Keywords: Environmental theology, Proportional theology, Meta-social-system theory, Theocentric inclusive theology, New earth ethic Introduction that there is relationship between economy and Crisis of the environment has become a global environment (ecology) which becomes the main issue and it takes form in many different spheres. concern of this paper. This is because problem of This includes physical crisis like crisis of water, ecology is resulted in by the economic activities. earth, air, and climate, as well as crisis of biological These economic activities as the main supporter environment such as the extinction of precious of the development which, to some extent, turns rare plants and animals. Hunting and trading of out to be the priority of the state, leads to spoiling wild animals are indicated as the main reason of and lack of control, and their “disobedient” were this crisis of biological environment. The root of ignored (See Sumartana and J.B. Banawiratma, the problems could have linked to the economic et al. (eds.), 1994). Furthermore, the effects of needs of human being. As Th. Sumartana explains environmental exploitation without considering
41 Analisa Journal of Social Science and Religion Volume 03 No. 01 July 2018 pages 41-58 of supporting resources have been emerged. Those two scholars were selected based Different kinds of disasters have taken place that on the reason that their works are considered gave rise to destructions of environment and as representations of theory of environment sadness of the community (Susilo, 2008: viii). based on the values in Christianity and Islam Considering from the above facts, it is clear respectively. In addition to the above, the books that this current environmental crisis requests were written by activists of environment that awareness and concerns from all elements in the have both theological knowledge and religious societies, which not only limited to activists of backgrounds. Mujiyono Abdillah is an expert of environment but also all members of society such Islamic studies and Robert P. Borrong is a priest. as common people, academics, religious scholars, This research inquiries several important as well as the governments. questions: What is the concept of theological Fortunately, this call receives the answer. environment in Islam and Christianity according There are activists of environment who create new to Mujiyono Abdillah and Robert P. Borrong?; concepts and theories, both secular and religious, What are the similarities and differences between to reduce the current problems of environment. Abdillah’s and Borrong’s ideas in terms of the In the last few years particularly, there are many theological environment as well as how could their concepts of theology of environment started to theories contribute to solve the environmental appear in the academic literature. In Islam, there problems?; Also, this study will analyze the are scholars who argue that theory of theological position of their thoughts in the general trend on environment has been existed in the Islamic environmental theology of Islam and Christianity? literature itself for ages (Yafie, 2006). However, In addition to the above, this research examines the Muslim society did not aware of it. Therefore, their underpinning reasons that influence their in order to make them aware and understand thinking on the theological environment. about this important issue, the scholars need to write the theory of theological environment. Research method Similarly, it is also the case in the Christian This research employs the hermeneutic community. The Christian scholars are expected theory of Hans Georg-Gadamer. The term of to make theory of environment based on values ‘hermeneutic’ is originally comes from the Greek of their religion and the sacred book (Borrong, word, hermeneuein, which means interpreting. 2003)The concept of theological environment is The noun form, hermeneia is defined as an highly relevant to be discussed; this is because interpretation or semi-interpretation as part this concept based on the religious values which of the European philosophy, and it is one of could bridge the gap with the so called secular the topics that mostly have been debated in the theory of environment. So, the people could contemporary philosophy study. The Greek term start thing of religion and theology to support usually refers to mythological figure named the preservation of the environment. Thus, it is crucial to study and to examine theological Hermes, a delegation which has a task to send environment thoughtfully. This research concerns Jupiter’s messages to human being. He translates not only on one religion, but two religions, Islam some messages from God in Olympus mountain and Christianity. To carry out the goal, this paper to a language that is understood by human focuses on the ideas offered by Mujiyono Abdillah being. Thus, he should translate the messages and Robert P. Borrong with special attention to into the language of the audience. Hence, their written works Agama Ramah Lingkungan hermeneutic is defined as a process to change of - Perspektif Al-Qur’an by Mujiyono Abdillah and something or situation from incomprehensible to Etika Bumi Baru by Robert P. Borrong (Abdillah, comprehensible. This general limitation is agreed 2001; Borrong, 2009). by classical and modern scholars on defining the
42 Environmental Theology in Islam and Christianity (A Study of The Thoughts of Mujiyono Abdillah and Robert P. Borrong) Nafisah hermeneutic as a research approach (Blecher, Gadamer states that understanding or 1980: 1, see also Schleiermacher, 1998: viii). interpreting a text is not a reproductive activity In general, the task of hermeneutic can be on text, but it produces a text instead. The gap implied as an effort to understand classical text between the interpreter and the author is not or an uncommon text that belongs to a distinctive seen as a negative aspect, but instead it is seen time and place with various cultural backgrounds. as a variety of understanding. In this sense, the In the hermeneutical tradition, a text has many interpreter or the reader might enhance their possibilities of meaning or understanding understanding by comparing between their own based on the selected perspective and theory. understanding and the writer’s understanding. Furthermore, the hermeneutic attempts to look Thus, Gadamer named this activity as a creative for the right meaning of the text which comes process (Gadamer, 1975: 321). to us as a strange assumption. Understanding As mentioned in the hermeneutical discourse, a strange text is similar to interrogating an the ideas of theology of environment offered by unknown strange person. In another word, Mujiyono Abdillah and Robert P. Borrong in hermeneutic tries to find a picture of the right their books, Agama Ramah Lingkungan and meaning which took place in the history that was Etika Bumi Baru will be read critically and will brought by a text. Then, during the process of be placed as a guest who needs to be interrogated. understanding the meaning, an interpreter needs During this process, there will be an openness an intuition, alert, and suspicious for the reason between text and the interpreter; therefore, it that they should not be deceived by symbol and will lead to productive understanding (Gadamer, grammatical structure of the language on the 1975: 321). In addition to applying Gadamer’s surface which sometimes makes the objective theory of hermeneutic, this research also utilizes meaning unclear (Hidayat, 1996: 16). other theories such as the epistemology in order to For Hermeneutic of Gadamer, understanding analyze the origin and how the author found their is a circle process. It means that when someone knowledge during constructing their thoughts. pursues to reach an understanding, he or she This is a qualitative study employing a library should refer to pre-definition/pre-understanding research. This study is based on the documentary stage. For example, when someone wants to data, including books, journal articles, mass media know a text, he or she should understand the pre- and other sources related to the topic on theology definition about that text. This method is called by of environment in the Islamic and Christian Gadamer as a circle hermeneutic (Gadamer, 1975: perspective (Surachmad, 1994: 251-263). To 321). Furthermore, Gadamer explains that every complete the data collection, the researcher used a understanding involves history, dialogue, and direct interview and interview using the Internet. language. One key to understand is openness, not The interviews are conducted with the two figures, manipulation or controlling. Gadamer suggests Abdillah and Borrong. In addition to the above, that hermeneutic relates to dialectics not a this is a philosophical research, especially a study methodology. Moreover, he argues that a method on the history of a figure. Data was analyzed and is not a way to reach rightness, because a method explained using related theory. To process the is able to disclose a rightness that embedded data, researchers utilized the following pattern: in the method itself. Meanwhile, to know the (1) Interpretation, meaning the works of a person interpretation in the dialectical system, Gadamer is scrutinized in order to grasp the meaning mentions four factors that need to be considered; of his or her intent, (2) Historical continuity, (1) bidung, forming of way of thinking, (2) sensus it is a method that will see the relationship in communis, a good practical consideration or a the development of thinking of a person being community’s perspective, (3) consideration, and studied, such as his or her relationship with his (4) taste (Gadamer, 1975: 10). or her environment. Furthermore, as an internal
43 Analisa Journal of Social Science and Religion Volume 03 No. 01 July 2018 pages 41-58 background, the researcher argues that the special (Interview with Mujiyono Abdillah, December circumstances experienced by someone under 29, 2013). studied is important, such as socio-economic, Before studying at university in Yogyakarta, political, cultural and philosophical aspects. As Abdillah started his informal lesson in his village. for the internal background then the researcher He studied Islamic sciences like reading the will examine the life history of a person who is Qur’an, reciting al barzanzi and other subject of studied, his or her education, the influence he Islamic sciences to a kyai (a respected religious or she received, the relationship with his or her scholar) at a mosque in his village. His formal contemporaries, and all sorts of experiences education started at an Islamic elementary school that shape his or her views (Bakker and Zubair, (Madrasah Ibtidaiyah) in his village where 1990: 63-64). The pattern of data analysis that he graduated in 1970. He continued his study researcher chooses is descriptive-analytical. At a at Pendidikan Guru Agama Negeri (PGAN) later stage, the results of the description will be for six years in Parakan where he graduated in analyzed using Gadamer’s hermeneutic theory. 1976. After that, he studied at a State Institute for Islamic Studies (IAIN) Sunan Kalijaga, Ressult and discussion Yogyakarta, majoring at language and Arabic literature and he graduated in 1983. Abdillah Intellectual Biography of Mujiyono said that during his study at the undergraduate Abdillah program in Yogyakarta, he was a mbeling (ill- Mujiyono Abdillah was born in Bansari discipline) student. Abdillah told a story about village, Parakan sub district, Temanggung his kembelingan (ill-discipline) during his time in district, Central Java, on February 15, 1959. He the university. He often missed the lectures and grew up in a religious devoted family. His father is classes. But he was lucky to find a lecturer who Haji Abdullah and his mother is Hajjah Fatimah understood his potentials out of his ill-discipline Painten. They both work as tobacco farmers attitude (kembelingan). He was Prof. Taufik as most of the villagers in that are do. One can Dardiri who later became his supervisor for his say that Abdillah’s family is a lucky one because undergraduate thesis project. In addition, Prof. they grow a rare tobacco variety, one of the most Taufik also taught him some additional knowledge expensive tobacco products in the village, ‘srintil’. and life skills. Thus Abdillah recognized Prof. Not all farmers in the village can grow ‘srintil’ Taufik as his teacher for everything (Interview (Interview with Mujiyono Abdillah, December with Mujiyono Abdillah on December 29, 2013). 29, 2013). On the other hand, Abdillah is very creative Although Abdillah’s parent is farmers, they do and he also has a great expectation in life. care about their children’s education. His father For instance, he always wanted to be a young did not study at formal school at all. Neither did professor. Abdillah’s expectation is not a fake. he study at pesantren (Islamic boarding school). He is keen to work hard to make his dream into His father learned Islam at home. Meanwhile, reality. He finally appointed as the youngest his mother only graduated from an elementary professor at State Islamic University Walisongo, school (Sekolah Rakyat). Nevertheless, they both Semarang where he works as a lecturer. He is said to Abdillah, “Kowe sekolaho sak duwur- the ninth professor and the youngest one who duwure, asal iseh ono sekolahan, sekolaho”. This achieved the prestigious academic recognition message asked Abdillah that he should pursue from the university at the age of 44 years of old higher education. Whenever there is still higher (Interview with Mujiyono Abdillah on December education, he should continue his study until the 29, 2013). highest level. This advice has motivated Abdillah After graduating from the undergraduate to achieve the highest degree in education level, he continued his study at post-graduate level
44 Environmental Theology in Islam and Christianity (A Study of The Thoughts of Mujiyono Abdillah and Robert P. Borrong) Nafisah at the State Institute for Islamic Studies (IAIN) initiated the sholat (prayer) for sun and produced ar-Raniri, Aceh, majoring in Islamic law. He his ecological interpretation on several verses graduated in 1993. After that, he took a doctorate of Qur’an (Interview with Mujiyono Abdillah on program at State Islamic University (UIN) Syarif December 29, 2013). Hidayatullah, Jakarta, majoring in Islamic Abdillah also claims that he is influenced by studies where he graduated in 2000. As part of Hassan Hanafi’s thought. He read Hanafi’s work his long-term concern on the environmental on theology of earth. Besides that, he also studied issues, he wrote his doctorate thesis on this topic some environmental issues with Emil Salim a of environment, entitled Teologi Lingkungan former Minister of Environment of Republic Islam under academic supervisory of Prof. Harun Indonesia. Abdillah wrote some books and articles Nasution. When Prof Harun Nasution passed which cover the topics of theology and environment, away, Dr. Komaruddin Hidayat replaced him for among others, Fiqh Lingkungan Hidup; the supervisory role. At the time of supervision, Panduan Spiritual Berwawasan Lingkungan, Komarudin Hidayat was a Doctor, and currently Fikih Pemanasan Global, Konseptualisasi Fikih he is a professor and a former rector of the State Lingkungan, Rekonstruksi Teologi Lingkungan Islamic University, Syarif Hidayatullah, Jakarta. dalam Pembangunan Masyarakat Madani, Abdillah says that he learned a great deal of Agama Ramah Lingkungan Perspektif al-Qur’an knowledge from the late Prof Harun Nasution, (Interview with Mujiyono Abdillah on December especially on how to build a rational thinking. 29, 2013). Nasution gave a great influence on his intellectual development. As mentioned by Abdillah, Prof. Intellectual Biography of Robert P. Nasution is an expert on Islamic theology, Borrong Tasawuf and Philosophy. Prof. Nasution was a Robert Patannang Borrong was born on humble person and he talked firmly (Interview December 24, 1954 in Sandana, Mamuju, with Mujiyono Abdillah on December 29, 2013). South Sulawesi. At the time of Borrong was In addition to Prof. Harun Nasution and then born, Sandana and Mamuju were part of South later Dr. Komaruddin Hidayat, Prof. Budhisantoso Sulawesi province. Later the area was divided gave supervision on ecology of culture for into two provinces on October 5, 2004. Sandana Abdillah’s doctorate thesis. Budhisantoso is an and Mamuju are now part of West Sulawesi (Atlas anthropologist from University of Indonesia Indonesia dan Dunia, tt: 62). Thus, if we look at (UI). When he supervised Abdillah, he was a the website of STT Jakarta, Mamuju and Sandana lecturer at UI and was a Deputy III of Ministry of mentioned as part of South Sulawesi (sttjakarta, Environment. Therefore, Abdillah affirmed that 2017). he was supervised by the experts in theology and His father’s name is Patannang Borrong and environment studies. Besides that, Budhisantoso his mother’s name is Sarlota Wawo Kasidu. His made Abdillah more mbeling on his thought. parents are farmers. Although his parent did not This mbeling attitude of Abdillah seems to take formal education, they support his children continue in the recent time when he composed to pursue high education. Borrong is the second a modern tahlil. This modern tahlil is aimed to son of the six children in the family. He comes be practiced by some Islamic groups’ members from a non-fanatic Christian family. His family and organizations like Al-Irsyad, Muhamadiyah, performs their religions without hating other Majlis Tafsir Al-Qur’an, and others who usually believers. From the six children, Borrong is the do not apply the tahlil as part of their rituals. only son who becomes a priest (Online interview This idea is aimed to bridge the gap between via email with Robert Borrong, January 16, 2014). supporters of tahlil and the anti tahlil groups Borrong started his study at an elementary which are often in conflict. In addition, he also school (Sekolah Dasar, SD) in his village, Sandana
45 Analisa Journal of Social Science and Religion Volume 03 No. 01 July 2018 pages 41-58 from 1962-1966. He continued his study at Junior to write it as he pursue his doctoral degree at the High School (SMP) in Mamuju, Filial Kalumpang State Islamic Institute, (Currently changed into (town at sub-district) from 1967-1969. Then, he State Islamic University), Syarif Hidayatullah studied at a School of Christian Religion Teacher Jakarta by writing a doctoral dissertation on (Pendidikan Guru Agama Kristen, PGAK) in environmental issues (Interview with Mujiyono Mamasa (Polmas district) in 1970-1972. Then in Abdillah on December 29, 2013). 1977, Borrong received a university degree from At that time, while he still lived in the an undergraduate level program majoring in hometown of Bansari, Temanggung, Central Java, theology. He continued his study at Sekolah Tinggi he saw the bad habits of the villagers in treating Teologi (STT), an Institute for theology in Jakarta. the natural resources, especially against the forest Sekolah Tinggi Teologi (STT) Jakarta is the oldest surrounding the village area. Abdillah used to live ecumenical school of theology in Indonesia. in the highest village in Sindoro Mountain area The history of the school could be tracked back which is the topmost village before the conserved when Hoogere Theologische School (HTS) was forest area. It was a common practice of almost founded in Bogor on August 9, 1934. This school all of the villagers to go to the forest at around 2 is aimed for preparing of church’s servants with a.m. in the morning, before subuh prayers. They theological competency. Borrong graduated in cut down the trees in the protected area. When 1980 and received a degree of Sarjana Theologia subuh is approaching, they stop cutting down the (Bachelor of Theology). After that, he received a trees and go to the mosque for subuh prayers in master degree on theology in 1983, and doctor of congregation. After the prayers completed the theology in 1996 from SEAGST (The South-East villagers go home while carrying their harvest Asia Graduate School of Theology). SEAGST is a of the logs. Even though the villagers do not do consortium of theological schools in South-East this all along the year, only in certain seasons Asia. This school provides a master degree and a such as after tobacco harvest season until the doctorate program on theology. Formerly, it based next coming session, this practice has caused in Singapore and later it moved to Manila, the bad things for the preservation of protected Philippines (Borrong, 2009: vii). Furthermore, he forests in the area of Mount Sindoro and Mount took a Ph.D. program at the Faculty of Theology, Sumbing. In fact, according to Abdillah, their Free University, Amsterdam and graduated in activity is one of the reasons of destruction of the 2005 (Interview by email with Robert Borrong, protected forest areas of the two mountains. It on March 24, 2014). is interesting to note here that they do all of this Some of his works are Etika Bumi Baru, not for economic reasons, because most of them Adven dan Lingkungan Hidup, Kapita Selekta are not poor people. It is more like a habit or a Bioetik, Teologi dan Ekologi: Buku Pegangan, custom for the villagers. So, sometimes they just Peran Gereja dalam membangun Indonesia use the cut trees and make them as firewood for Baru, Etika Seksual Kontemporer, and Etika daily cooking (Interview with Mujiyono Abdillah Politik Kristen antara Keadilan dan Kasih on December 29, 2013). (Interview by email with Robert Borrong, on Abdillah learns from such activities, that they March 24, 2014, also see sttjakarta, 2017). are cutting down trees in the protected forest areas due to cultural reason which has been inherited Abdillah’s Thought on Theology of En- from their ancestors. Departing from this fact, vironment Abdillah’s thoughts about the environment arose Agama Ramah Lingkungan is a book written and growing as he grew older. Furthermore, by Abdillah to share his thoughts and concern on he wrote his thought in his dissertation which environmental issues that had been felt since he later transformed into his book, Agama Ramah was young. Subsequently, he got the right time Lingkungan. Thus, according to Abdillah, the
46 Environmental Theology in Islam and Christianity (A Study of The Thoughts of Mujiyono Abdillah and Robert P. Borrong) Nafisah concept of Islamic environmental theology which God is the owner of environment. In chapter four, he had initiated in the book Agama Ramah he also explains two important aspects: (1) the Lingkungan departed from the problems that structural relationship between human being and occur in the society, not merely from the theory environment; and (2) the functional relationship or imagination. Besides that, according to between human being and environment. In Abdillah, the issue of environmental problems chapter three, Abdillah explains that God is the in Islam, especially in the theological framework first creator of environment; God is the owner of has not been studied seriously by the researchers environment and the maintainer of environment. at that time around early 2000. Why did Abdillah To explain this, Abdillah uses some verses of the prefer theology, rather than fiqh, ethics, or other Qur’an, so that his perspectives are based on the fields of study when he wrote his dissertation Islamic arguments. on the environment? He thinks the system of Abdillah emphasizes that human beings do belief (theology) must first be corrected, because not have right on the environment, because God if their beliefs are correct, then their behavior is the creator of the environment, so that He is will be correct. For example, in the case of the automatically the owner of the environment. community where Abdillah lived, they strongly Even though, God actually does not need the believed that they were innocent when cutting up environment, He is the environment protector trees in the area of protected forest. Why does this God’s way to keep environment is by creating a happen? According to Abdillah, it is because their sunnah of environment, the order of the universe belief system is problematic. Thus, according to and energy cycle. If these two elements follow Abdillah, this can be built from a belief system God’s will, then God’s task on the environment (theology). Although it can also be built with runs well. The concept of sunnah of environment habit, theology can be dialectized so that it can is a critical response toward traditional theology become a habit. Another reason why the book which is textual; this traditional theology sees “the Agama Ramah Lingkungan is written is because concept of God as the keeper of the environment” the Muslim community does not have a writing as God keeps the macro and micro environment work that covers the Islamic spiritual values that directly. Furthermore, Abdillah argues that can be used as a guide in environmental living. human beings need to be aware of their position Thus, it becomes important to make the book in the universe, they own nothing and they do not (Interview with Mujiyono Abdillah on December own anything in this world. Hence, human being 29, 2013). could not do anything based on their own interests A book Agama Ramah Lingkungan consists and they need to control their desire to universe as of five chapters and the interesting part of they do not own the universe. After that, Abdillah this book has a foreword from Martin Harun, in chapter four emphasizes his argument in the OFM, a professor of theology at Sekolah Tinggi latter explanation about the relationship between Filsafat (STF) Driyakara, Jakarta. Harun is a human being and environment, whether it is non-Muslim, but he wrote about theology of structurally or functionally related. He proposes environment in the Islamic perspective (Abdillah, an idea of proportional theology and the meta- 2001: xii-xiii). Abdillah’s thought on theology of social system theory. environment can be found in chapter three and four. Chapter three discusses the relationship Borrong’s Thought on Theology of En- between God and environment. Chapter four vironment talks about the relationship between human Initially, Etika Bumi Baru was his being and environment. These are two main dissertation under titled Menebar Benih Petaka thoughts of Abdillah on theology of environment; which Borrong defended succesfully on April 14, (1) God is the creator of environment; and (2) 1996. However, the publisher company asked
47 Analisa Journal of Social Science and Religion Volume 03 No. 01 July 2018 pages 41-58 him to alter the title into Etika Bumi Baru (Neo- main Christian theology adopted by Borrong: (1) Eco Ethics). Nevertheless, Borrong himself also theology of creation, (2) theology of covenant, preferred the new title (Borrong, 2009: 9). (3) theology of redemption, (4) eschatology. According to Borrong, Etika Bumi Baru is From those basics of ecology, Borrong explains about the norms in rebuilding the earth system, his ethical ideas that depart from the norms of which includes correction, reconstruction, the Bible. According to Borrong, there are many cooperative, and sustainable stages. Correction important ecological ethics of Bible that can means that humans must be aware of their simply be practiced, especially by Christian’s mistake and apply a new attitude to their followers, namely: (1) ethic of stewardships, (2) environment. Reconstruction means include ethic of solidarity, and (3) ethic of peace. proactive efforts to build new life and human In more detail, ethics of stewardship teach relationships with the environment by reducing things such as: the human being needs to be activities that damage nature and restore the careful and selective when taking something environment that has been damaged. Cooperative from nature, and also in farming and gardening. means a mutually beneficial cooperation between Meanwhile, in the ethic of solidarity human being people in utilizing natural resources, as well as should be responsible for living in harmony with with the environment itself. While sustainable, as nature. Currently applying Christian love as the indeed the purpose of Etika Bumi Baru, means ethic of peace in the context of the environment to maintain continuous sustainability of life for is based on the biological unity between human generations without end. Borrong chooses ethics, being and nature. Therefore, the ethic of peace because he sought to refute the notion that ethics should be a motivation that encourages the entire cannot be relied upon because there is no power community to rein in exploiting natural resources, than the law (Borrong, 2009: 12). to minimize and eliminate pollution, and prevent new pollution (Borrong, 2009: 163, 169, 176). Furthermore, another reason for writing the Etika Bumi Baru was similar to Abdillah’s. The Similarity and Difference of Abdil- Borrong indeed loves the environmental issues. lah’s and Borrong’s Thought A sense of love for the environment has grown To find a common ground between the two since he was a young. Behavior of his family perspectives, Abdillah’s and Borrong’s thought on who is very concerned about the environment is theology of environment, it can be said that both affecting him. For example, since he was young, use verses of the holy books for their arguments. he was taught to plant trees, love animals, and Abdillah utilizes the verses from the Qur’an and other creatures. Nevertheless, as Abdillah, Borrong benefits the verse from the Bible. In Borrong gained the right momentum to write his addition to the above, both of them show concern ideas while doing his dissertation. Thus, Borrong on the environmental issues since they were chose an ethical and environmental theme for young. Then, they put their thought into writing. his dissertation (Interview by email with Robert Furthermore, when they see the phenomena of Borrong on January 16, 2014). environmental damage, they have participated The book, Etika Bumi Baru, consists of and even made a group dealing with the eight chapters and Borrong discussed Christian environmental problems. From these activities, theology and ecology in chapter five. There are they produce ideas of theology of environment. two ideas offered by Borrong in chapter five of They are very careful in expressing their his book. What is the bible perspective on the thought. For instance, it can be seen that before universe and environment? What are the roles of explaining about theology of environment based Christian theology dealing with the environmental on the Islamic and Christian perspective, they crisis? To answer those questions, there are four start their explanation by providing theory of
48 Environmental Theology in Islam and Christianity (A Study of The Thoughts of Mujiyono Abdillah and Robert P. Borrong) Nafisah ecology. Then they give further explanation makes ecological exegesis. On the other hand, with the Qur’an and the Bible viewpoint. Both Borrong does not cite verses of holy books in Abdillah and Borrong not only have completed explaining all environmental problems; he only the existing theory but also criticized the theory cites verses to explain Christian theology and the of environment, especially anthropocentric ethic of ecology. theory. However, the way they propose criticism Borrong presents more detail explanation is different. Borrong uses philosophical on the issues of natural resources exploitation explanation, starting with the theory of dualism. and ecological crisis than Abdillah does. For On the other hand, Abdillah is more robust in instance, he suggests minimizing the production expressing his critique that the existing ecology and trading of goods taken directly from the is anthropocentric, secularist and atheistic. This environment like natural resources and primary type of ecology leads to anthropocentrism. Those forests. To do this, he suggests producing a strong above descriptions are the similarity of Abdillah’s and high-quality product, so that this will reduce and Borrong’s thought. the exploitation of natural resources, and it will Taking the above facts into account, eventually change the consumptive behavior. both Abdillah and Borrong also shared some Such as people who have a television that function differences. Abdillah concerns with the Islamic well should not buy another new one simply perspective using Qur’an as the basis of his because he or she is looking for the new model or arguments, while Borrong focuses on Christian just because of following the trend in the society standpoint utilizing Bible as the basis of his (Borrong, 2009: 78-79). arguments. Furthermore, Borrong explains I would like also to highlight the main his ideas about the environmental damages in difference of Borrong’s ideas compared to more detail than Abdillah. He mentions about Abdillah’s thoughts. Borong’s ideas are more the damage on hydrosphere, atmosphere, applicable compared to Abdillah’s ones. For lithosphere, biosphere and socio sphere; even he example, the idea of the new earth ethics derived reveals about the dangerous of techno sphere, an from the ecological ethic from the Bible, including environment created by human being. This last point is sometimes forgotten by many people. the ethic of stewardship, the ethic of solidarity, as This is how the artificial environment could not well as the ethic of prosperity. To explain all those replace the natural environment. In this case, sorts of ethical, Borrong proposes some steps Abdillah does not include this topic in his writing. that need to be accounted by society to preserve Borrong also seems to be more sensible in his environment. In addition, he concerns not only discussion on the environmental damages. For on the theology but also ethical. Theology can play example, when he explains economic matters, he as a driving factor and as the soul of the activities, is able to put people into the picture that economy and not as the practice itself (Borrong, 2004: 32). moves from economic needs” to an “economic In addition to the similarities and the wants.” To complete his explanation, he gives differences, they emphasize the importance of some examples of the environmental hazard, like developing environmentally a friendly society. the case of whale hunting. Some people consider This requires an awareness system and belief of this activity as their hobby and some enjoyable the friendly environment for all people. Although doings, while this is obviously destructive to the they have different methods to implement their environment. ideas—in which Abdillah’s idea is about fixing Even though Abdillah does not make a detail the problem of the belief system (theology) in explanation on issues of the environmental the society, while Borrong more focuses on the damage, he is an expert in using verses of the ethic—they use values of the Holy Books for their Holy Book to examine many cases, and then he basis of their arguments.
49 Analisa Journal of Social Science and Religion Volume 03 No. 01 July 2018 pages 41-58
The cause of the similarities of the thoughts and weakness points as other beings Although between Abdillah and Borrong in expressing their human being, to some extent, has more strength ideas about the environment is that they depart than other creatures do, human beings are still from reality to the Scriptures. It means that part of the environment. This reveals that human they see a variety of environmental problems in being is only small part of the universe. The next the reality first, and then they tried to find their idea is meta-social system theory; this observes arguments in the Holy Books. It can be seen that the relationship between human being and since their young age, they already have special environment functionally. This theory is based on attentions to environmental problems. As devout the ecological and Islamic approach. Besides to religious adherents, they seek religious values support the idea of proportional theology, meta- that address these issues on the Scripture. In social system theory is also used to complete and addition, of course both Abdillah and Borrong do to criticize the existing theory of environment on have strong religious educational backgrounds. the functional relationship between human being This is one of the reasons why they use the values and environment. of the Scriptures to support their arguments. Through the meta-social-systems theory, While the causes of differences in their thinking Abdillah demands to emphasize that human beings is their educational backgrounds. Abdillah’s are not equal in rank compared with other species expertise in providing an ecological interpretation in the ecosystem. Nevertheless, they also may compared to Borrong was probably influenced not act arrogantly to other species. Proportional by his educational background at the Faculty theology becomes easier to comprehend with of Adab, the Department of Arabic Literature. meta-social-system theory because, although, For example, when he defines the phrase the human being must realize that they are an ‘Islamic environmental theology’, he sees the integral part of nature, they do not necessarily phrase as idhafah (Idhafah in Arabic grammar equal in rank with other species, but it also does means the linking of a structure between two not mean that they should have dominion over nouns). Meanwhile, the phrase ‘theology of the other species. Here the proportional theology environment of Islam’ by Abdillah included and meta-social-systems theory complement and into idhafah bayaniyah (Abdilah, 2001: 22, support each other. Mu’minim, 2009: 23). On the other hand, in Meta-social-system theory is also awakening addition to theology, Borrong also studied ethic. human being understanding that they are In fact, he is currently the Director of the Center multidimensional being in nature. It means that for Ethic Studies, and also teaches the courses they are not only having the biotic and rational of Christian Ethics I and Christian Ethics II at side, but they also have a spiritual and moral side. STT Jakarta. Based on these, it is not surprising With various sides, ideally human beings should that Borrong’s ideas about the environment are be able to understand itself in a balanced position strongly influenced by ethical ideas (sttjakarta, in viewing environment. Meaning that human 2017). beings are able to manage the environment in Abdillah’s Contributions dealing with a responsible manner with respect for life and the Environmental Crisis respect for the rights of others. Once again, this In general, there are two theories to deal attitude can help to understand what is meant by with the environment issues offered by Abdillah, placing the position of humans in a reasonable namely proportional theology and meta- position in proportional theology. social system theory. Proportional theology In addition, the spiritual values of the meta- which places human being in the ecosystem social-systems theory could act as a guidance for appropriately, since human being has strength human being to protect the environment with the
50 Environmental Theology in Islam and Christianity (A Study of The Thoughts of Mujiyono Abdillah and Robert P. Borrong) Nafisah roots of consciousness as this theory addresses according to Borrong, is the love of God, the the belief system of each individual. Thus, human Creator, Preserver and Redeemer of every beings do well to the environment not because creation. Therefore, according to him, biblical they are integral part of environment, or not theology is not an antropocentric theology or because they are creatures who need a dignified Ecocentrism (Borrong, 2009: 283). environment. According to me, the idea to raise As in Islamic environmental theology, in ‘awareness’ of the heart is a very good idea, and Christian theology God also has an active role in it is important for protecting the environment. protecting the environment, by coming through If everyone has completed their awareness of Jesus, and His death and resurrection. Afterwards, the environment, it will then guarantee that his God who is in the Holy Spirit along with all His or her behavior would be friendly and lovely to creatures being intertwine and sustain strut the environment. If so, awareness of caring and towards the improvement of life in the heaven and maintaining for an environment that is born the new earth. In this procession, humans being from the heart of every human being would be participate as a partner of God’s image and called likely produced as expected by Abdillah through to manage, utilize, maintain and preserve all of proportional theology and meta-social-system life in a process in accordance with the creation theory. Furthermore, this awareness will grow of the old and new creation (Borrong, 2009:284). human beings who take care of the environment Thus, in Christian theology, God’s active role in in a balanced and responsible way. In addition, protecting the environment also involves other will also grow human beings that become components including humans being. It is the khalifatullah (representative of God) who is same with Islamic theology that describes God’s reliable in keeping the earth, so that ecological way of protecting the environment through niche and energy cycle as the God’s way of caring ecological niche and recycling energy. In addition, for His creation will run in accordance with His as with proportional theology and meta-social- will. Thus, the proportional theology and meta- system theory, inclusive theocentric theology social-system theory become prospective ideas tries to criticize environment theories already for the realization of environment sustainable exist, in particular anthropocentric theory. and prosperous life. The expertise of Borrong within interprets Borrong’s Contributions dealing with and reinterprets of biblical theology produce the Environmental Crisis another environment theory, namely new earth ethic. Simply, new earth ethics is an ethics that At the same time as Abdillah, in general, taken from biblical values. This theory produces Borrong also have contributed two theories three ethics, namely; ethics of stewardship, ethic dealing with environmental crisis, namely of solidarity and ethic of peace. According to theocentric inclusive theology and new earth Borrong, through the creation and redemption ethic. Theocentric inclusive theology is a theology can be understood that the Bible ethical Christian theology that based on biblical values emphasizes the integrity of the whole of creation, and this theory believes that everything is centered on God. According to the Bible, God and that human being as the image of God get a has active role here, which is active in protecting special status and duty to serve God, each other, and maintaining His whole creation, and then He and nature. Although human being is innocent, redeems it through the Jesus Christ. He redeems but he/she has been redeemed by Christ so that all creation through His death and resurrection. she/he remains capable of being a friend of God Furthermore, Christian theology taken from the to build a new earth. Bible reflects the balance between humans and As for the ethic of stewardship to nature, their environment. As for the basis of balance, Borrong stating that human beings are not just
51 Analisa Journal of Social Science and Religion Volume 03 No. 01 July 2018 pages 41-58 pick up and take advantage of nature but they to them, it damages the earth. As for criticizing should also maintain and preserve nature so that anthropocentric theories, both Abdillah and it becomes a source of income that will never run Borrong begin their arguments by reinterpreting out. Meanwhile, to support this ethic is requires the verses of the Qur’an and the Bible relating to solidarity ethic or ecumenical ethic which is based the theme respectively. For example, the verses on the awareness of the unity of human being and relating to the concept of khalifatullah (in Islam) nature because both of them are God’s creatures. and Imago Dei (in Christianity), so far, they are Furthermore, through ethic of solidarity, Borrong still often contentious. In fact, some have argued would like to stress that human beings should that the incorrect meaning and explanation of the not act arbitrarily against nature, rather they two concepts are often regarded as one cause of should be compassionate to them. Thus, by this anthropocentric behavior. new earth ethic, Borrong also wants to stress The term khalifah means substitution (Ali that biblical theology is not an anthropocentric and Muhdlor, 1996: 858). Later, khalifah is theology as seen over the years. The ultimate goal interpreted as a ruler as is often found in the of the new earth ethics that includes three ethics (stewardship, solidarity and peace ethics) was to translation of the Qur’an in Indonesian language. bring the sign of God’s shalom on earth, which This meaning may refer to the Islamic history. enhances the quality of human life and the whole In the Islamic world, the supreme ruler is called creation. That is expressed in daily life such as amir al-mu’minin. However, in the writings of life-saving, simple, and gratitude (Borrong, 2009: Islamic history, the ruler is more often called 184). khalifah, because indeed every khalifah is the Two theories of Borrong are also built by highest authority in the Islamic world. Since then, the Bible values meticulously. Theocentric the meaning of khalifah has been interpreted as a inclusive theology and the ethic new earth is also ‘ruler’ (Mufid, 2010: 106). become alternatives of the environmental theory The Qur’anic verses that are often referred to especially for the Christian community because when discussing the concept of khalifah includes both of these theories can be guidance for them Surah al-Baqarah: 30, ‘When your Lord said to to treat the environment properly. the angels, ‘Indeed I am going to set a viceroy on Thus, both Abdillah, through proportional the earth,’ they said, ‘Will You set in it someone theology and meta-social-system theory, as well as who will cause corruption in it, and shed blood, Borrong, through Theocentric inclusive theology while we celebrate Your praise and proclaim Your and new earth ethic, want to reject and make sanctity?’ He said, ‘Indeed I know what you do not realize of anthropocentric or arbitrary behavior know’ (Al-Qur’an dan Terjemahnya, 2005: 6); of human beings on the environment through Surah al-Isra’: 70,’Certainly We have honoured religious values. The purpose of these theories is the Children of Adam, and carried them over almost the same because they want to make us, land and sea, and provided them with all the as human being, to restructure our relationship good things, and given them an advantage over with other creatures. In addition, of course, these many of those We have created with a complete are a valuable contribution to the development of preference’ (Al-Qur’an dan Terjemahnya, 2005: environment theology in Islam and Christianity, 394). as well as a critique of traditional theological Abdillah referred to Surah al-Isra when thought in Islam and Christianity which are often explaining the concept of human privilege still textual. compared to other creatures. Abdillah specifically Critical Reflection did not mention, the concept of khalifatullah The core of Abdillah’s and Borrong’s thoughts when explaining the human privilege, but I is to criticize anthropocentric behavior. According think the main point of his explanation shows it.
52 Environmental Theology in Islam and Christianity (A Study of The Thoughts of Mujiyono Abdillah and Robert P. Borrong) Nafisah
Even Abdillah gave a very good explanation on In the relationship between God and the how the concept of human privilege should be environment, Abdillah explains the three things: utilized as a way of understanding the concept of God is the creator of the environment, God is khalifatullah. The main point of Surah al-Isra’: the owner of the environment, and God is the 70 is summarized in this passage. “We also give maintainer of the environment. On the point certain advantages to human beings compared of ‘God is the maintainer of the environment’, to other creatures.” When it refers to Abdillah’s Abdillah explains that the concept is not directly opinion, this point of thought has not been but through environmental sunnah and energy explained in detail. Therefore, in order for human cycle. The one of the environmental sunnah in beings to be able to understand their advantages the ecosystem is human beings. If so, I think and their role in the ecosystem, it is necessary the role of human beings here can be called as to develop the meaning of human privilege. khalifatullah, because they were given trust by Furthermore, Abdillah said that human privilege God to help Him in preserving nature. As for, can be developed into three potentials, namely: 1) the ecological behavior of humans, as part of an physical potential (al-quwwah al-zhahiriyah), 2) environmental sunnah that God believes to help spiritual potential (al-quwwah al-ruhaniyah), and nurturing the nature, ideally is a noble religious 3) religious potential (al-quwah al-dini). Abdillah spiritual behavior. The meaning of such behavior still develops physical potential in detail, that is: (as khalifatullah) is a sacred behavior as a sacred 1) human beings have perfect posture, 2) human dedication and worship to Allah SWT. Based beings have perfect speaking ability, and 3) human on this explanation, one of human control as beings have high adaptation ability. In addition, khalifatullah is the spiritual dimension. In the Abdillah also develops the spiritual potentials in meta-social-system theory, this dimension is detail, namely: 1) human beings have a rational mentioned as one of the potentials of human potential, 2) human beings have moral potential, privilege. and 3) human beings have religious potential. The various potentials described by Abdillah in Furthermore, Abdillah also uses the religious Surah al-Isra’: 70 are actually the elaboration of spiritual dimension to explain the concept of his proposed thought which he calls ‘meta-social amanah (trust) as khalifatullah. Indeed, this system theory’. Through this theory, Abdillah concept can not be avoided when discussing about asserted that human beings are special because khalifatullah, Muslim thinkers will often connect they have potential that other creatures do not with the concept of amanah. Terminologically, have, for example, they have a moral potential, a amanah means to believe (Ali & Muhdlor, 1996: religious spiritual potential, etc. 224), or sometimes it is interpreted as mandate. In Abdillah also asserted that the various features the context of the environment and khalifatullah, should not make human beings as ruler. Thus, amanah is widely interpreted as a trust given by the privilege should be interpreted as something God to human beings as intelligent creatures. As positive and constructive for the balance of the the essence of Surah al-Ahzab: 72, God gives the ecosystem (Abdillah, 2001: 210). Furthermore, trust to humans because the heaven, the earth, how to make such privileges capable of being a and the mountains are not willing to accept the controler for human to perform his function as mandate (amanah). They feel inadequate to khalifahtullah? According to researcher, this accept the mandate because they do not have is the reason, why Abdillah not only focus on the potential of reason. According to Abdillah, human and environmental discussions, but he human being is not only able to be given the also discusses the relationship of God and the mandate to take care of the environment because environment when explaining the concept of he is an intelligent creature, but also because he is Islamic environmental theology. a responsible creature.
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Khalifatullah is an important concept that found it? Those who do so are stewards (khalifah) is often discussed by Muslim thinkers when of the Earth. Human beings are made from the talking about Islam and the environment. For earth and are the representatives of God on earth. example, Parvez Manzoor who once said that Humans, according to Islam, are considered the one of the most important themes in the Qur’an best of God’s creation. We have been blessed with is the theme of the creation of human. According intellect and reason. to him, human beings is the highest creation of Matin (2010) mentions when human beings God, and then they are equipped with various die, they will be resurrected in both body and abilities to carry out their mission. According to spirit and will be held to account for all that Manzoor, because of these various advantages, they have done for their selves, others, and the then human beings are given the trust (amanah) planet. According to him, this is the essence of by God to take care of nature (as khalifatullah). the khalifah. On the other hand, Matin also said Even Manzoor also refers to Surah al-Ahzab: 72 that the khalifah can be interpreted as a servant, to affirm that God’s trust in human beings to take meaning that humans are a servant of God on care of nature is because they are considered earth. If so, will we as human beings able to capable of accepting this mandate and take this manage this gift by honoring our covenant to God role voluntarily, while the heavens, the earth and to be His servants? From this statement Matin the mountains reject this command. God’s trust wants to emphasize that being khalifatullah in humans to be responsible for guarding this means keeping the trust (amanah) that God has nature, makes them occupy a certain position in given us as human beings to safeguard nature by this world, one of which they become the center living responsibly (Matin, 2010: 8). The concept of of this nature (Parvezmanzoor, 1984: 157). Even human beings as a servant to God is also discussed though humans have this glorious status, they do by Seyyed Hossein Nasr. According to Nasr, the not permit it to dominate nature. In addition to Qur’an when talking about human beings there Manzoor, Gulzar Haider also said that the trust are two concepts that are described, namely: 1) given by God to humans to keep nature makes human beings as servant of God (‘abdullah), and, them as ashroful makhluqat [the best creation] 2) human beings as the representative of God (Haider, 1984: 175). (khalifatullah). As for the right of human beings Ibrahim Abdul Matin also explains about to be khalifatullah, according to Nasr should be as the concept of khalifatulloh as one of his ethical a servant of God who obey the will and the laws of principles that guide Muslims how to interact God (Nasr, 2003: 97). with the world, they are: (1) understanding the If so, is it true that the concept of khalifatullah Oneness of God and His creation (tawhid ), (2) is capable of criticizing anthropocentric behavior? seeing signs of God (ayat) everywhere, (3) being a Or on the contrary, is the concept of khalifatullah steward (khalifah) of the Earth, (4) honoring the actually the cause of anthropocentric behavior trust we have with God (amanah) to be protectors for humans? Is it true that Islam is a religion that of the planet, moving toward, (5) justice (adl), is able to understand the environment? Some of and (6) living in balance with nature [mizan] these critical points are expressed by Kaveh L.
(Matin, 2010: xix). Afrasiabi. Among of his criticism is, as the other Matin (2010) said that God created us monotheistic religions, Islam is also a religion directly from the earth and that we must do of anthropocentric. Islam put the human beings all that we can to take care of it, protect it, and into a creature that is special compared to other manage all of its bounty in a sustainable way. We creatures. Humans are chosen and given the all have a blessed in the beginning, and we will mandate by God to preserve the environment all come back to Allah at the end of our time here because of the potential possessed by humans that on Earth. Will we leave the planet better than we other creatures do not possess. Even Afrasiabi
54 Environmental Theology in Islam and Christianity (A Study of The Thoughts of Mujiyono Abdillah and Robert P. Borrong) Nafisah also said that the concept of human beings used theology of creation, Borrong reinterpreted the by modern Muslim thinkers such as Shari’ati concept of creation, such as the dualism which Muttahari to refer to highly positioned of human in the Christian tradition is often regarded as beings also has anthropocentric implications one of the causes of humans assuming that the (Afrasiabi, 2003: 281). material realm is inferior to them. The world Some of Muslim thinkers also recognize was created for soul has fallen caught in sin and that human being is God’s best creation. Then nature of matter, so that the material universe as the best creations, they have many features was created only as a purification of the soul. This compared to other creatures. So, they were given concept shows that the material realm is inferior to humans. Later on, in view of salvation as the the trust by God to be His representative to work of Christ’s atonement only humans will be take care of and preserve this nature. Is it true, part of the salvation, whereas nature will not take by explaining the conditions for being a good part in it. In that explanation nature becomes of khalifah capable of making man truly a good no value, therefore it is allowed to be controlled. representative of God, able to keep His trust on This reinterpretation of creation is also done by earth so that they do not apply anthropocentrism? other Christian thinkers, such as Elizabeth A. I think this concept has led to the debate; on the Johnson who says that not only humans will be one hand, the efforts of Muslim thinkers to give redeemed by Christ with shalom but all creation interpretation and explanation to the concept of (Johnson, 2000: 3). khalifatullah is highly appreciated, but on the The verse that is often referenced that other hand this seems to be constantly renewed. humans can rule over other creations including by simply asserting that Islam is very supportive nature is Genesis 1: 28, “And God blessed them: of environmental issues with various foundations and God said to them, Be fruitful, and multiply, in the Qur’an and Hadith seems to be insufficient. and replenish the earth, and subdue it; and Abdillah’s explanation of human privilege, have dominion over the fish of the sea, and over nevertheless, is a very good in the debate of the birds of the heaven, and over every living khalifatullah’s problem, because it is able to thing that moves upon the earth” (The Holly describe and explain the various features of human Bible, 2017: 4). Similar to the case of Islam, in being completely. Even from the explanation of Christianity, the concept of human creation is the concept of khalifatulloh, Abdillah was able to also placed in a special position. The statement produce one of his thoughts which he called ‘the from Afrasiabi that Islam, as other monotheistic theory of meta-social system’. It is an alternative religions, is an anthropocentric religion may also environmental method that humans can use to have applied to Christianity. This verse is indeed safeguard their environment. Abdillah’s thinking a debate and intensive research in the Christian about the environment are richer than other tradition especially after Lynn White said that Muslim thought because he is not only focus on environmental damage related to God’s command the humans but also God. in this verse (White, 1967). After that, there is In the Christian tradition, a concept that the assumption that monotheistic religions may can be placed in parallel with khalifatullah be held responsible for environmental damage is the concept of Imago Dei (image of God). (Harun, 2001, xii). Like Abdillah, Borrong also does not discuss The explanation from Borrong that God also specifically the concept of Imago Dei. However, has an active role in keeping the environment can if we refer to his thoughts on the theology of be referred as explanation the concept of Imago inclusive theocentrism then we will actually able Dei, God comes into Jesus through His death to locate the concept. For example, this concept and resurrection. Later, God along with all His can be traced in the theology of creation. In this creatures including humans participate as the
55 Analisa Journal of Social Science and Religion Volume 03 No. 01 July 2018 pages 41-58 image and partners of God are called to manage, Through these theories, both Abdillah utilize, preserve and nourish all life in a process and Borrong want to awaken human beings’ consistent with old creation and new creation. awareness to reorganize their relationship to their From this statement, it can be understood environment. Nevertheless, while Abdillah only that the role of helping God in protecting the use Islamic environmental theology, meanwhile environment is not only given to ‘humans’ but Borrong, besides using Christian environmental to the whole creations. Moreover, the Christian theology, also use biblical ethic. tradition also does not place the position of Furthermore, both Abdillah’s and Borrong’s humans into the best creation (as the image of theories are trying to criticize as well as God) compared to other creations, because in the complementing environment theories which have tradition there is the concept of dualism, which already existed in the corresponded literature, states that humans have also been trapped in in particular, the anthropocentric theory. Their material sin. This is what distinguishes between theories have provided invaluable contribution as the concept of human creation in Islam and they could serve as the alternative environmental Christianity. In Islam, most of Muslim thinkers is theory for the community who are involving in placing humans in high position, for example as treating the environment. As for in the context insan kamil. It is undeniable that some Muslim of Islamic and Christian theology, these theories philosophers are also affected by the dualism can serve as a complete guidance for Muslims and tradition in his thinking, for example Abu Bakr Christians respectively, because these are based Zakaria Ar-Razi in his metaphysical thought. Yet, on the Holy Book’s values of the two traditions. he focuses more on the creation of the universe Lastly, the theories are an obvious form of critique than on the creation of human beings. toward traditional theology that tends to be more Like Abdillah, according to researchers, textual. Borrong also provides a good explanation Abdillah’s and Borrong’s thoughts in terms about the role of humans as a partner of God in of environment is an invaluable contribution maintaining the environment, because he was to the environmental crisis because their able to explain that nature is not something low thinking seeks to awaken people awareness and and can be controlled by humans. He also asserts understanding to re-establish their relationship that when God plays an active role maintaining with their environment based on scripture values. His environment, He involves not only humans In order to socialize their ideas to the wider but all beings. This is actually also explained community, further education and research are by Abdillah, that when God maintains the critically needed. For example, religious leaders environment, he uses sunnah environment and in both Islam and Christian community need energy cycle, meaning that God not only entrust to conduct intensive environment education to humans, but other creatures are also involved. the community through both religious or non- religious activities and programs. Conclusion As for supporting the community education, Based on the above account in this study, it it would be an ideal idea to carried out continuous can be concluded that the Islamic environmental research on environmental theology. Discussion theology thought of Mujiyono Abdillah is about religion and the Environment is not limited proportional theology and meta-social-system to confirms that Islam and Christian support the theory. As Abdillah, Borrong also produces two preservation of the environment by presenting theories of Christian environmental theology, the foundations out of the scriptures which might namely, inclusive theocentric theology and new be seen as inadequate as science is constantly earth ethic. developing. Further research is very essential to
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Interview Internet Sources Interview by email with Robert Borrong on Sttjakarta. 2017. Pdt. Robert Patannang January 16, 2014 Borrong, Ph.D. Accessed on 23 May from: http://sttjakarta.ac.id./?q=content/ Interview by email with Robert Borrong, on pdt-robert-patannang-borrong-phd) March 24, 2014 The Holly Bible. 2017. Accessed on 23 May Interview with Mujiyono Abdillah on December 2017, from: http://bibletranslation.ws/ 29, 2013. palmer-translation/
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