2 Ecology, War, and Nuclear Testing in the Pacific …
27
At a deeper level, ecology can inform the way we live and interact at a global level.
Ecosystems have evolved in such a way that they contain both a wide variety and
essential unity in a fine balance (Miller 1982). Difficulties ensue when that balance is
disturbed (McKibben 2010). Even seemingly violent aspects of such systems, such
as the way in which wild animals co-exist, nevertheless have their place in the wider
ecological balance.
When searching for answers in the sacred writings, one can find a mixed
result. From a religious perspective, ancient codes such as the Ten Commandments
attempted to give societies a basis on which they could live together in just peace.
To this end, the Hebrew Bible introduced the concept of Shalom, which expands
on the understanding of peace by speaking to wholeness, well-being and human
flourishing. The term Shalom was often used to comfort and encourage and is still
a traditional greeting in many Jewish communities. Shalom does not simply refer to
peace as in the absence of war, but of peace in the awareness of God’s presence in
whatever circumstance. This teaching is far-reaching and inclusive in its sweep and
was expanded through the nonviolent teachings of Jesus Christ. The love on which
the concept of Shalom is based should not be sentimentalised. The various facets
of both the Old Testament concepts and New Testament transformations of these
concepts are all intertwined; this is a love that, for example, shows no hostility, is
not predatory and does not retaliate (Boring 1995).
A prime example of that is Christ’s treatment of the biblical commandment “you
shall not murder” (Exodus 20:13), in which he goes beyond observable behaviours
and delves into internal attitudes that propagate such behaviours. Relatedly, Jesus
adds to his teaching the invitation to “love your enemies and pray for those who persecute you” (Matthew 5:43). The Greek word for ‘love’ in this text is ‘agape’, which
is not about emotional attachment, but can be defined as an “intentional response
that promotes well-being” (Oord 2005, p. 935). It is an approach which seeks the
highest good of others. Such an approach certainly applies at the level of interpersonal relationships and can make a positive difference. In the larger realm of
international affairs, the situation is obviously far more complex, and the risk of
destructive warfare is never far away (BAS 2020; Mecklin 2020). Nevertheless, even
in this arena, Christ’s teaching concerning attitudes toward a perceived enemy offers
hope.
The world’s major religions promulgate common concepts regarding peace, brotherhood / sisterhood, tolerance and reconciliation, which promise rewards in the
hereafter (Anjum 2017). Boring (1995) identified that this type of peacemaking
“does not connote a passive attitude, but positive actions for reconciliation” (p. 180).
From a Christian perspective Parkinson (2011) argues that the Beatitudes
1 are about
“building the best possible world” (p. 65), so that when Jesus spoke of “peacemakers”
he had in mind those who had learned to forgive and to let go of old hurts.
After the birth of the early Christian Church, the Apostle Paul purported that true
Shalom can come only from God as a by-product of salvation (Romans 5:1–3). As
1 The Beatitudes of Jesus are a list of eight blessings recorded in the Gospel of Matthew (Ch 5) and
describe essential life attitudes.
27
At a deeper level, ecology can inform the way we live and interact at a global level.
Ecosystems have evolved in such a way that they contain both a wide variety and
essential unity in a fine balance (Miller 1982). Difficulties ensue when that balance is
disturbed (McKibben 2010). Even seemingly violent aspects of such systems, such
as the way in which wild animals co-exist, nevertheless have their place in the wider
ecological balance.
When searching for answers in the sacred writings, one can find a mixed
result. From a religious perspective, ancient codes such as the Ten Commandments
attempted to give societies a basis on which they could live together in just peace.
To this end, the Hebrew Bible introduced the concept of Shalom, which expands
on the understanding of peace by speaking to wholeness, well-being and human
flourishing. The term Shalom was often used to comfort and encourage and is still
a traditional greeting in many Jewish communities. Shalom does not simply refer to
peace as in the absence of war, but of peace in the awareness of God’s presence in
whatever circumstance. This teaching is far-reaching and inclusive in its sweep and
was expanded through the nonviolent teachings of Jesus Christ. The love on which
the concept of Shalom is based should not be sentimentalised. The various facets
of both the Old Testament concepts and New Testament transformations of these
concepts are all intertwined; this is a love that, for example, shows no hostility, is
not predatory and does not retaliate (Boring 1995).
A prime example of that is Christ’s treatment of the biblical commandment “you
shall not murder” (Exodus 20:13), in which he goes beyond observable behaviours
and delves into internal attitudes that propagate such behaviours. Relatedly, Jesus
adds to his teaching the invitation to “love your enemies and pray for those who persecute you” (Matthew 5:43). The Greek word for ‘love’ in this text is ‘agape’, which
is not about emotional attachment, but can be defined as an “intentional response
that promotes well-being” (Oord 2005, p. 935). It is an approach which seeks the
highest good of others. Such an approach certainly applies at the level of interpersonal relationships and can make a positive difference. In the larger realm of
international affairs, the situation is obviously far more complex, and the risk of
destructive warfare is never far away (BAS 2020; Mecklin 2020). Nevertheless, even
in this arena, Christ’s teaching concerning attitudes toward a perceived enemy offers
hope.
The world’s major religions promulgate common concepts regarding peace, brotherhood / sisterhood, tolerance and reconciliation, which promise rewards in the
hereafter (Anjum 2017). Boring (1995) identified that this type of peacemaking
“does not connote a passive attitude, but positive actions for reconciliation” (p. 180).
From a Christian perspective Parkinson (2011) argues that the Beatitudes
1 are about
“building the best possible world” (p. 65), so that when Jesus spoke of “peacemakers”
he had in mind those who had learned to forgive and to let go of old hurts.
After the birth of the early Christian Church, the Apostle Paul purported that true
Shalom can come only from God as a by-product of salvation (Romans 5:1–3). As
1 The Beatitudes of Jesus are a list of eight blessings recorded in the Gospel of Matthew (Ch 5) and
describe essential life attitudes.