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In Our Environment: a Re-Reading of Genesis 1:27-28 in the Nigerian Context

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In Our Environment: a Re-Reading of Genesis 1:27-28 in the Nigerian Context HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 6 Original Research Preaching the ‘green gospel’ in our environment: A re-reading of Genesis 1:27-28 in the Nigerian context Authors: The article focuses on the text of Genesis 1:27–28 within its broader context where the author, 1 Chris U. Manus the Jahwist, describes humankind as charged with the responsibility to fill and to subdue the Des Obioma1 earth, which has generally been misunderstood by wealth prospectors. Our methodology is a Affiliations: simplified historical and exegetical study of the two verses of the creation narrative in order to 1Department of Religious join other contemporary theologians to argue the right of humans to treat the nonhuman as Studies, Imo State University, private property as source of material wealth is immoral. As we re-read the text, our findings Owerri, Imo State, Nigeria resonate with the contemporary clarion call for respect and protection of the environment such Corresponding author: as COP 2015 in Paris. This provides the justification of our title ‘Preaching the green gospel’, Chris Manus, especially in the Nigerian oil-rich states and in Africa in general. Whilst the paper presents a [email protected] disquisition of the global efforts of the church through sensitisation of their members to Dates: appreciate the magnitude of the environmental pollution and the apocalypse it holds for the Received: 25 May 2015 world, it draws attention to the possibility of the envisaged doomsday that may descend on Accepted: 24 Dec. 2015 Nigeria and other parts of Africa if the crass environmental degradation and the rate of Published: 12 Aug. 2016 pollution of flora and fauna are not checked. The paper takes cognisance of the positive views How to cite this article: expressed by the evangelists of the ‘New Theology’ in Africa. Whilst the paper raises Biblically Manus, C.U. & Obioma, D., friendly ecological awareness in modern Africa, using Nigeria as a contact point, it concludes, 2015, ‘Preaching the ‘green inter alia, that the text demands humankind to partake in God’s will for order and peace in the gospel’ in our environment: A re-reading of Genesis 1: universe as it struggles to maintain the ecological sustainability of mother earth. 27–28 in the Nigerian context’, HTS Teologiese Studies/Theological Studies Introduction 72(4), a3054. http://dx.doi. org/10.4102/hts.v72i4.3054 In recent years, theologians have seriously turned their attention to the ecological and environmental challenges in the world. Scholars like Alexy (1997), Boff (1995), Collison (1986), Copyright: Edwards (1995), Gibellini (1995) and Kanagaraj 1998 share similar views on the ecological © 2016. The Authors. Licensee: AOSIS. This work disorientation on earth today. Besides the abovementioned theologians, many other contemporary is licensed under the theologians like Birch (1990), Christiansen and Grazer (1994), Fragomeni and Pawlikowski (1994), Creative Commons Hallman (1995, Haught (1993), Manus (2010), McDonagh (1990) and Ruether (1992) have Attribution License. addressed themselves to the increasingly notable degradation of nature and the human habitat These theologians have challenged the world church to struggle to resist the ecological apocalypse that threatens to descend on earth. They continue to alert the faith-communities of the dangers posed by the exploitative tendencies of humankind. They are inviting all people of goodwill to recognise that ‘… the hierarchy of human over nonhuman nature is a relationship of ontological and moral value’ (Gibellini 1995:130). In other words, ‘… the right of the humans to treat the nonhuman as private property and material wealth to be exploited’ as is being done in the Niger Delta, the rich oil-producing region of Nigeria, must not be left unchallenged (Nwaomah 2008). Some of these scholars have, from the Christological perspective, called for a halt of the debacle in the name of the cosmic Christ (McCarthy 1994:31–35; Santmire 1995:270). At the 1972 United Nations (UN) Conference at Stockholm, Sweden, the World Council of Churches’ (WCC) Commission of the Churches on International Affairs challenged the Christian faithful and their churches to recognise the magnitude of the environmental pollution and its catastrophic consequences for the oikumene (Elsdon 1992:13–14). Apart from this flurry of sensitisation, are we not as people of faith challenged by the consequences of climate change in Read online: our world today? Earth-friendly church people and their local theologians have initiated and Scan this QR conducted many seminars to share in the discourse on the survival of the human race and have code with your smart phone or directed that nations and peoples should seek ways and means to tackle the mounting ecological mobile device problems of the world. In 1983, a historic conference was held in Vellore, India, on the theme to read online. ‘Christian perspectives on stewardship of the earth’s resources’. In 1989, from the Inter-Church http://www.hts.org.za Open Access Page 2 of 6 Original Research Consultation in Basel emerged a declaration called ‘Peace leaking of toxic gas in Nigeria are causing environmental with justice for the whole creation’. In 1990, the epoch- havoc and inestimable health hazards to the surrounding making World Convocation held in Seoul, South Korea, population. The flow of waste water into rural streams and promulgated the communiqué titled ‘Justice, peace and rivers and the constant blockage of gutters and sewage integrity of creation’. In that same year, 1990, Pope John Paul system in our urban areas with polythene bags have II, taking a stand on the theological implications of the ‘image provided breeding grounds for mosquitos to such an extent and likeness of God’ in humankind, declared that human that the government’s aim and its programme ‘Roll back beings bear the responsibility of being trustees, care-givers malaria’ are defeated. Indiscriminate increase in the and sustainers of the earth and its resources. He made us population of people in the major cities has taken on remember that ‘… God entrusted the whole of creation to alarming proportions. The volume of traffic jams have man and woman, and only then – as we read – could He rest’ increased the level of carbon-monoxide emissions that (JP II 1990:1). In 1991, the WCC Canberra Conference re- spread diseases like lung-cancer, asthma, chronic bronchial affirmed the same theme. The interventions of the churches infections and cardiac disorders that send many African touched on world concerns. In the following year, 1992, citizens to their graves quite early. Brazil hosted a world jamboree at Rio de Janeiro, tagged ‘The earth summit’, which had produced The Rio declaration as a Given this context and the high level of pollution in many consensus statement at that time. Here in Africa and in cities of Africa, one can now ask: What is the role of Nigeria in particular, all the church seminars and summits theologians, students of religion, scholars and the church indicate to us that a growing collective consciousness is with reference to environmental challenges? In other words, arising on the part of churches’ think tanks and their leaders what are African Christians and church communities doing concerning ecological challenges. to convince their followers to begin to work against the impending doom that may arise from human negligence, Despite these global efforts, in Africa, the tragedy of the degradation, pollution and the exploitation of creation? random and senseless destruction of the natural Indeed, the root cause of the environmental crisis has environment continues unabatedly. This is largely due to largely been humankind’s misguided values and attitudes the fact that our generation has a nonchalant attitude towards nature. Many a Christian scientist, industrialist and towards environmental issues. In short, there is no serious technocrat have exploited nature for selfish profit and have action plan against the predictions by environmental developed unwarranted technology to further torture nature activists, NGOs and some natural scientists of an ecological (Osborn 1993:22–23). Some scholars have argued that Western doomsday. The environmental degradation and the Christianity had taught that it is God’s will for humankind to pollution of the flora and fauna of Owaza in Abia state, exploit the earth for selfish interests as they claim that God Nigeria, telecast on the Nigerian Television Authority has given humanity dominion over nature. For them, the Network at 9.00 pm on 27 February 2009, was indeed the tip much-coveted values and advancement in modern science of the iceberg. The pollution of a tributary of the river Benue and technology are prompted by traditional Christian in the Benue state of Nigeria with cyanide by a cassava arrogance toward nature (White 1992:114) processing company is outrageous. Similar questions can be asked about the ecological degradation in the Niger Delta, In this light, we attempt in this paper, through the historical the oil-producing area of Nigeria? Could the region’s and exegetical methods, to re-read Genesis 1:27–28 to deduce poverty and environmental pollution not explain why the dependable theological reasons that can help us argue against youth and some pundits continue to be so restive? Do we this anti-faith position. Thus in re-reading Genesis 1:27–28, we not know that what is happening in the region can be aim at re-examining Hebrew creation theology even though a likened to the novelist’s dictum ‘Water, water everywhere new breed of theologians such as Belinda Spannenberg has but not any drop to drink’ (Nwaomah 2007)? Our forest advised Christian theologians to begin to make the connection ecosystems are suffering constant destruction, resulting in between the old ways and the new ways of doing theology the extinction of rare species of trees, animals and medicinal by critically embracing the vision of the emergent practical plants (Manus 2003:380–383).
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