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goals without action are relatively meaningless. Yet those opportunities will not
appear in a vacuum; rather, they will emerge as a response to the theology that has
shaped our life as the Body of Christ. In addition, it is difficult to over-state the
importance of our attitude either to help or hinder the process of climate change
adaptation in the Pacific. This is not just a matter for Pacific people and nations; the
impacts of climate change and other sustainability issues involve all of us. Ultimately
it is for the Pacific Churches and nations to determine the priorities within that region,
but my contention is that in addition to points already made in this essay, there are
at least seven main opportunities for Christian eco-mission.
First, we each need to deal with our ecological issues based on holistic ecotheology. The crisis of sustainability and climate change tends to live at the margins of
awareness for too many of us, so that often we do not perceive the care of creation as
part of our mission charter. It is important that Churches globally are deeply aware
of the undergirding theology and that they have a viable eco-mission aspect to their
mission goals. It may seem altogether too obvious, but since to a greater or lesser
extent we are all part of the problem, a commitment increasingly to be part of the
solution is a necessary starting point.
The second opportunity is actively to encourage the development of partnerships
between congregations in Australia/New Zealand with Pacific Islander congregations. This has the potential to encourage the growth of personal relationships from
across the Pacific within a Christian framework, and that alone has enormous potential for the encouragement of trust and friendship across the whole region. Among
other things, it will require us to learn about the culture of Pacific nations and enable
a growth in understanding of the real situation in the Pacific on the part of all participants. An important part of that process may be the encouragement of group visits
or pilgrimages, such as the regular exchanges in recent years between the Caloundra
Uniting Church congregation in Queensland and Churches in Tonga.
The third opportunity is the establishment of a Pacific regional Green Churches
Network. In terms of the 2014 proposals, this will entail the maintaining of “contacts
across the region for accountability and mutual support, including regional gatherings”. Over time, that may include meeting “as a Pacific ‘congress’ for encouragement, support and accountability”. But two additional points may be made. First,
someone must be responsible for ensuring that action is taken. And second, the
participating congregations should not be limited to the established ecumenical
movement.
Fourth, an eco-mission agenda will necessarily include a viable eco justice narrative. This will include an appreciation of the real concerns of Pacific people and a
preparedness to push for the rights of Pacific people.
Fifth, faith-based opportunities for climate change adaptation in the Pacific will
call us to act within the context of the Church as a whole, rather than simply our own
denomination. But in addition, the opportunities offered by an interfaith approach
are significant; the issues are too important for an insular approach. In addition to
the potential for enhanced effectiveness, it will also be a demonstration to the whole
community of a Christian spirit of reconciliation.
C. W. Ayre
goals without action are relatively meaningless. Yet those opportunities will not
appear in a vacuum; rather, they will emerge as a response to the theology that has
shaped our life as the Body of Christ. In addition, it is difficult to over-state the
importance of our attitude either to help or hinder the process of climate change
adaptation in the Pacific. This is not just a matter for Pacific people and nations; the
impacts of climate change and other sustainability issues involve all of us. Ultimately
it is for the Pacific Churches and nations to determine the priorities within that region,
but my contention is that in addition to points already made in this essay, there are
at least seven main opportunities for Christian eco-mission.
First, we each need to deal with our ecological issues based on holistic ecotheology. The crisis of sustainability and climate change tends to live at the margins of
awareness for too many of us, so that often we do not perceive the care of creation as
part of our mission charter. It is important that Churches globally are deeply aware
of the undergirding theology and that they have a viable eco-mission aspect to their
mission goals. It may seem altogether too obvious, but since to a greater or lesser
extent we are all part of the problem, a commitment increasingly to be part of the
solution is a necessary starting point.
The second opportunity is actively to encourage the development of partnerships
between congregations in Australia/New Zealand with Pacific Islander congregations. This has the potential to encourage the growth of personal relationships from
across the Pacific within a Christian framework, and that alone has enormous potential for the encouragement of trust and friendship across the whole region. Among
other things, it will require us to learn about the culture of Pacific nations and enable
a growth in understanding of the real situation in the Pacific on the part of all participants. An important part of that process may be the encouragement of group visits
or pilgrimages, such as the regular exchanges in recent years between the Caloundra
Uniting Church congregation in Queensland and Churches in Tonga.
The third opportunity is the establishment of a Pacific regional Green Churches
Network. In terms of the 2014 proposals, this will entail the maintaining of “contacts
across the region for accountability and mutual support, including regional gatherings”. Over time, that may include meeting “as a Pacific ‘congress’ for encouragement, support and accountability”. But two additional points may be made. First,
someone must be responsible for ensuring that action is taken. And second, the
participating congregations should not be limited to the established ecumenical
movement.
Fourth, an eco-mission agenda will necessarily include a viable eco justice narrative. This will include an appreciation of the real concerns of Pacific people and a
preparedness to push for the rights of Pacific people.
Fifth, faith-based opportunities for climate change adaptation in the Pacific will
call us to act within the context of the Church as a whole, rather than simply our own
denomination. But in addition, the opportunities offered by an interfaith approach
are significant; the issues are too important for an insular approach. In addition to
the potential for enhanced effectiveness, it will also be a demonstration to the whole
community of a Christian spirit of reconciliation.