12 Climate Change: Science, People, Religion—Cord of Three Strands
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this necessary change happen is higher than by using one pillar alone (e.g., topdown approach only). This closer cooperation between science, scientists, people
and religious leaders is of great importance in promoting environmental awareness,
action and in producing the most appropriate solutions for problems that could not
be tackled by science alone. Instead, the three pillars are needed in the sense that it
is the collaboration between these domains of influence that will effectively stem the
effects of climate change and disasters caused by hazards (Luetz 2020).
Schuman et al. (2018) support the same theory too and argue that religion, local
and indigenous knowledge, and education can help to curb climate change. This is
why it is necessary to bring science and religion together and unite them as one
because dividing them apart may result in delaying to achieve resilient communities
by 2030 and beyond.
Third, including God as the Heavenly Father balances multiple epistemologies
and thereby assists in solving adaptation problems once and for all. Protecting God’s
creation and building capacity in areas of environmental care is “not only important
because God has entrusted the world to us men and women, but because human life is
itself a gift which must be defended from various forms of debasement” (Pope Francis
and Catholic Church 2015). As stated by Pope Francis and Catholic Church (2015)
in the encyclical Laudato si’, “since everything is closely interrelated, and today’s
problems call for a vision capable of taking into account every aspect of the global
crisis, I suggest that we now consider some elements of an integral ecology, one which
clearly respects its human and social dimensions” (#137). As a result, “strategies for
a solution demand an integrated approach to combating poverty, restoring dignity
to the excluded, and at the same time protecting nature” (#139) (Pope Francis &
Catholic Church, 2015). God has made a promise treasured in the scripture that “the
things impossible with men are possible with God” (Luke 18:27; Matthew 19:26)
(Bible Society of the South Pacific 1966; The Bible Society in Australia 1988), so
God is theorized in this discussion as being able to effect climate change mitigation
and adaptation in areas where humans have so far failed to make a meaningful
contribution. For example, in Tonga, relying on the Christian God for support and
adaptation is quite normal for people as it is a Christian State. More specifically,
because people have called on their God to help them solve their problems before,
soliciting support from God for problem solving is both anticipated and accepted in
society. This attitude was reflected by a male participant from ‘Ahau who elaborated
using God as a solution, saying:
Tupou 1st have already devoted that God and Tonga are my inheritance. As for my own
witnessed Jesus has stated to his disciples, when we have this kind of [climate change]
problem, we shouldn’t be so surprised about it. It is like a metaphor for a woman in labour
suffering because something good is coming. The same principle applies this is the sign of
the second coming of Jesus. And I hope that this blessing will linger in Tonga forever.
Another woman from Kanokupolu went further to discuss why God is crucial in
this framework, saying, “we need God to help us understand nature and solve this
[climate change] problem” for all. As shown by this woman, Tongans already refer to
God as a saviour and a solution to their problems. So, when people read their Bible,
239
this necessary change happen is higher than by using one pillar alone (e.g., topdown approach only). This closer cooperation between science, scientists, people
and religious leaders is of great importance in promoting environmental awareness,
action and in producing the most appropriate solutions for problems that could not
be tackled by science alone. Instead, the three pillars are needed in the sense that it
is the collaboration between these domains of influence that will effectively stem the
effects of climate change and disasters caused by hazards (Luetz 2020).
Schuman et al. (2018) support the same theory too and argue that religion, local
and indigenous knowledge, and education can help to curb climate change. This is
why it is necessary to bring science and religion together and unite them as one
because dividing them apart may result in delaying to achieve resilient communities
by 2030 and beyond.
Third, including God as the Heavenly Father balances multiple epistemologies
and thereby assists in solving adaptation problems once and for all. Protecting God’s
creation and building capacity in areas of environmental care is “not only important
because God has entrusted the world to us men and women, but because human life is
itself a gift which must be defended from various forms of debasement” (Pope Francis
and Catholic Church 2015). As stated by Pope Francis and Catholic Church (2015)
in the encyclical Laudato si’, “since everything is closely interrelated, and today’s
problems call for a vision capable of taking into account every aspect of the global
crisis, I suggest that we now consider some elements of an integral ecology, one which
clearly respects its human and social dimensions” (#137). As a result, “strategies for
a solution demand an integrated approach to combating poverty, restoring dignity
to the excluded, and at the same time protecting nature” (#139) (Pope Francis &
Catholic Church, 2015). God has made a promise treasured in the scripture that “the
things impossible with men are possible with God” (Luke 18:27; Matthew 19:26)
(Bible Society of the South Pacific 1966; The Bible Society in Australia 1988), so
God is theorized in this discussion as being able to effect climate change mitigation
and adaptation in areas where humans have so far failed to make a meaningful
contribution. For example, in Tonga, relying on the Christian God for support and
adaptation is quite normal for people as it is a Christian State. More specifically,
because people have called on their God to help them solve their problems before,
soliciting support from God for problem solving is both anticipated and accepted in
society. This attitude was reflected by a male participant from ‘Ahau who elaborated
using God as a solution, saying:
Tupou 1st have already devoted that God and Tonga are my inheritance. As for my own
witnessed Jesus has stated to his disciples, when we have this kind of [climate change]
problem, we shouldn’t be so surprised about it. It is like a metaphor for a woman in labour
suffering because something good is coming. The same principle applies this is the sign of
the second coming of Jesus. And I hope that this blessing will linger in Tonga forever.
Another woman from Kanokupolu went further to discuss why God is crucial in
this framework, saying, “we need God to help us understand nature and solve this
[climate change] problem” for all. As shown by this woman, Tongans already refer to
God as a saviour and a solution to their problems. So, when people read their Bible,