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C. W. Ayre
But there is another developing crisis that has to some extent escaped the attention
of many people, and that is the vulnerability of Pacific Island nations in seeking to
deal with the impacts of climate change. The key question in this emerging situation
is, “In the context of a changing climate, what does a sustainable future look like for
Pacific Islands people”? Part of that involves the role faith can play if it is to be part
of the answer (Ayre 2013). The purpose of this chapter is to explore those questions.
It is important to note that life, in whatever form it takes, does not exist in a
vacuum. Similarly, nations themselves cannot ultimately cocoon themselves against
the impacts of global climatic change. In the Pacific region as elsewhere, it follows
that there must be a balance between global and local factors; neither side can achieve
the outcomes needed for survival without the other. Where, then, is this leading us?
First, I will outline some of the theological underpinning of Christian mission
as it relates to the care of the earth and show that our actions do not arise out
of pure pragmatism. Second, the need to form partnerships with other groups or
philosophies is essential, and an interfaith dimension of Earthcare is an important
part of that. Third, it will be helpful to develop an understanding of the current
environmental situation in the Pacific region; this will not be a detailed analysis but
aims to summarise the major threats posed by climate change in the region. This
will be followed by a brief section relating to mission history and culture. Fifth,
I will explore some opportunities for mission action in recent years, followed by
some responses from Pacific Churches. Finally, I will present a seven-point list of
faith-based opportunities for engagement on behalf of a sustainable Pacific region.
Theology and Mission
In addressing the theme of “Faith and a Sustainable Pacific”, the beginning point
must be a recognition that the mission of the Church flows out of the nature and
theology of the Church. It is of course set in the context of the environmental crisis
and the need to care for creation, but it begins with ecotheology as the inevitable
foundation for any approach to the theology and praxis of eco-mission. Langmead
(2002, p. 508) expressed the link quite succinctly, “Ecotheology implicitly contains
an ecomissiology, just as all theologies give direction for understandings of mission
that flow from them”. What is critical is to see that ecology is inevitably a part of both
theology and mission, and to see the absolute link between ecotheology, eco-mission,
and eco-praxis. Forrester’s observation is compelling when he asserts that we cannot
talk about God or talk to God while setting aside, even temporarily, the ethical or
normative question: “What is God calling us to do?” (Forrester 2000, p. 53).
Much could be said about ecotheology, but I will limit myself to several points.
First, the grace of God is bound to emerge as a crucial insight if we are to understand
God, ourselves, and our place on Earth. Jenkins’ phrase is “ecologies of grace”, and
it demonstrates how grace is an undergirding element in the whole discussion of the
way faith relates to the Earth. In the words of James Nash, “The logic of the doctrine
C. W. Ayre
But there is another developing crisis that has to some extent escaped the attention
of many people, and that is the vulnerability of Pacific Island nations in seeking to
deal with the impacts of climate change. The key question in this emerging situation
is, “In the context of a changing climate, what does a sustainable future look like for
Pacific Islands people”? Part of that involves the role faith can play if it is to be part
of the answer (Ayre 2013). The purpose of this chapter is to explore those questions.
It is important to note that life, in whatever form it takes, does not exist in a
vacuum. Similarly, nations themselves cannot ultimately cocoon themselves against
the impacts of global climatic change. In the Pacific region as elsewhere, it follows
that there must be a balance between global and local factors; neither side can achieve
the outcomes needed for survival without the other. Where, then, is this leading us?
First, I will outline some of the theological underpinning of Christian mission
as it relates to the care of the earth and show that our actions do not arise out
of pure pragmatism. Second, the need to form partnerships with other groups or
philosophies is essential, and an interfaith dimension of Earthcare is an important
part of that. Third, it will be helpful to develop an understanding of the current
environmental situation in the Pacific region; this will not be a detailed analysis but
aims to summarise the major threats posed by climate change in the region. This
will be followed by a brief section relating to mission history and culture. Fifth,
I will explore some opportunities for mission action in recent years, followed by
some responses from Pacific Churches. Finally, I will present a seven-point list of
faith-based opportunities for engagement on behalf of a sustainable Pacific region.
Theology and Mission
In addressing the theme of “Faith and a Sustainable Pacific”, the beginning point
must be a recognition that the mission of the Church flows out of the nature and
theology of the Church. It is of course set in the context of the environmental crisis
and the need to care for creation, but it begins with ecotheology as the inevitable
foundation for any approach to the theology and praxis of eco-mission. Langmead
(2002, p. 508) expressed the link quite succinctly, “Ecotheology implicitly contains
an ecomissiology, just as all theologies give direction for understandings of mission
that flow from them”. What is critical is to see that ecology is inevitably a part of both
theology and mission, and to see the absolute link between ecotheology, eco-mission,
and eco-praxis. Forrester’s observation is compelling when he asserts that we cannot
talk about God or talk to God while setting aside, even temporarily, the ethical or
normative question: “What is God calling us to do?” (Forrester 2000, p. 53).
Much could be said about ecotheology, but I will limit myself to several points.
First, the grace of God is bound to emerge as a crucial insight if we are to understand
God, ourselves, and our place on Earth. Jenkins’ phrase is “ecologies of grace”, and
it demonstrates how grace is an undergirding element in the whole discussion of the
way faith relates to the Earth. In the words of James Nash, “The logic of the doctrine