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P. H. Havea and A. De Ramon N’Yeurt
discuss the scripture, fast and then pray to reverse the impacts of climate change
and disaster, they are simultaneously implementing the elements of this three cords
‘God-knot’ framework.
Furthermore, this framework is intended to be implemented in tandem with
other models (e.g., UNFCCC, Sendai framework and SDGs) that serve a similar
purpose. In addition, this framework includes a collection of indigenous ideology,
phenomenology, faith and scientific beliefs. For example, because people in Tonga
own their lands, their spiritual connections to these traditional and cultural affairs
are vigorous and robust. Therefore, integrating local and indigenous knowledge to
adaptation is prominent in addressing spirituality and faith-based approaches. This
call to be united in the face of differences is indeed a good sign for better livelihoods, health, well-being and sustainability for the Church, State and the affected
communities, both now and into the future.
Moreover, as an integrated methodological approach the model can also merge
both the bottom-up and top-down approaches. Combining top-down and bottomup approaches has already been proven to be valid for effective climate change
adaptation and disaster management (Lata and Nunn 2012; Butler et al. 2015; Dittrich
2016; Tra et al. 2018, Luetz 2020). For example, in India, combined top-down and
bottom-up approaches were used for hydrological adaptation of the Kangsabati river
catchment by increasing forestation and reforestation of the study area which helped
to revive the river catchment (Bhave et al. 2014).
Last but not least, when God is called upon to lead and supervise, not only is there
a clear pathway about what to achieve, but there is a threefold cord. By working hard
and then relying on the Lord to do everything for and with the Church, State and the
afflicted communities, God can offer protections that no other stakeholder can guarantee. Because of this, the afflicted communities stand to benefit from implementing
this threefold model.
From a climate change and Christian theological, hermeneutical and eschatological perspective, the implementation of this ‘God-knot’ may promote a better future
for all that is not reliant on chance but rather operates in tandem with God’s bigger
purposes and plans. According to our reading of scripture, this theory of collaborating
‘with God’ was planned and designed by God a long time ago (Bible Society of the
South Pacific 1966; The Bible Society in Australia 1988; Gansle 2007; Howells 2010;
Seekingtruth.co.uk 2016; Luetz et al. 2018). For example, in Psalm 23:1-4 (Bible
Society of the South Pacific 1966; The Bible Society in Australia 1988), the Bible
presents God as a shepherd. By allowing Him to be the shepherd of the Church,
State and climate change-affected communities, the framework openly enlists his
input. God’s promises go beyond human intentions as enshrined, for example, in the
global Sustainable Development Goals (SDGs). When God promises to do something, He means it wholeheartedly. In consequence it is important to ensure that God
be integrated early in any adaptation planning.
P. H. Havea and A. De Ramon N’Yeurt
discuss the scripture, fast and then pray to reverse the impacts of climate change
and disaster, they are simultaneously implementing the elements of this three cords
‘God-knot’ framework.
Furthermore, this framework is intended to be implemented in tandem with
other models (e.g., UNFCCC, Sendai framework and SDGs) that serve a similar
purpose. In addition, this framework includes a collection of indigenous ideology,
phenomenology, faith and scientific beliefs. For example, because people in Tonga
own their lands, their spiritual connections to these traditional and cultural affairs
are vigorous and robust. Therefore, integrating local and indigenous knowledge to
adaptation is prominent in addressing spirituality and faith-based approaches. This
call to be united in the face of differences is indeed a good sign for better livelihoods, health, well-being and sustainability for the Church, State and the affected
communities, both now and into the future.
Moreover, as an integrated methodological approach the model can also merge
both the bottom-up and top-down approaches. Combining top-down and bottomup approaches has already been proven to be valid for effective climate change
adaptation and disaster management (Lata and Nunn 2012; Butler et al. 2015; Dittrich
2016; Tra et al. 2018, Luetz 2020). For example, in India, combined top-down and
bottom-up approaches were used for hydrological adaptation of the Kangsabati river
catchment by increasing forestation and reforestation of the study area which helped
to revive the river catchment (Bhave et al. 2014).
Last but not least, when God is called upon to lead and supervise, not only is there
a clear pathway about what to achieve, but there is a threefold cord. By working hard
and then relying on the Lord to do everything for and with the Church, State and the
afflicted communities, God can offer protections that no other stakeholder can guarantee. Because of this, the afflicted communities stand to benefit from implementing
this threefold model.
From a climate change and Christian theological, hermeneutical and eschatological perspective, the implementation of this ‘God-knot’ may promote a better future
for all that is not reliant on chance but rather operates in tandem with God’s bigger
purposes and plans. According to our reading of scripture, this theory of collaborating
‘with God’ was planned and designed by God a long time ago (Bible Society of the
South Pacific 1966; The Bible Society in Australia 1988; Gansle 2007; Howells 2010;
Seekingtruth.co.uk 2016; Luetz et al. 2018). For example, in Psalm 23:1-4 (Bible
Society of the South Pacific 1966; The Bible Society in Australia 1988), the Bible
presents God as a shepherd. By allowing Him to be the shepherd of the Church,
State and climate change-affected communities, the framework openly enlists his
input. God’s promises go beyond human intentions as enshrined, for example, in the
global Sustainable Development Goals (SDGs). When God promises to do something, He means it wholeheartedly. In consequence it is important to ensure that God
be integrated early in any adaptation planning.