2 Ecology, War, and Nuclear Testing in the Pacific …
29
have much in common with a more general humanitarian position and may resonate
with other faith traditions. Such a response should note Archbishop Desmond Tutu’s
perspectives as Chair of the Truth and Reconciliation Commission in South Africa,
in which the primary objective was to preach forgiveness as a way of healing the
wounds of hatred and anger. According to The Forgiveness Project (TFP, n.d.), Tutu
describes forgiveness as “the best form of self-interest” (para. 2) as it allows one to
become “a better person than the one being consumed by anger and hatred” (para.
3). Tutu argues that “[i]f you can find it in yourself to forgive then you are no longer
chained to the perpetrator” (para. 4). Importantly, Tutu asserts that “the process of
forgiveness also requires acknowledgment on the part of the perpetrator that they
have committed an offence” (para. 5). This in turn suggests that a practical ministry
of reconciliation needs to move beyond a ‘do no harm’ approach, to restorative
action. Ultimately, success of such an action will depend on many others walking the
same path of reconciliation. It will not be easy, but even if one initially walks alone,
one must take the first step. In that reconciliatory spirit a 10-point plan will now be
proposed to assist with this process.
First, the path to a more peaceful and ecologically friendly future begins with
a vision. This may engender a charge of idealism, but the alternative of realism
is clearly not working. Such vision has been leveraged before when 193 countries
ratified the UN Sustainable Development Goals (SDGs) that were quasi-universally
adopted by and for the world in 2015. Rather than simply lurching from one crisis
to the next, the leaders and citizens of nations should be encouraged to envisage the
kind of world they would like to see and to share that insight with others. From that
standpoint, it is at least theoretically possible for a reconciliatory plan of action to
be formulated.
Second, the path of reconciliation and peace begins within each person, as an
individual. If one is not at peace within one’s own self, with life in this universe and
with God (however one may comprehend God), then sooner or later that incongruency
will expose itself (Harper 2016). At this point the pleading of the Apostle Paul that
humans be reconciled to God may well be heeded (2 Corinthians 5:20). But the issue
is greater still. The first step on this path is a deep conviction that humanity must work
together with God to break down the many dividing walls of hostility that persist in
this modern world (Moltman 2012).
Third, peace and reconciliation may be supported through prayer (Andrews 2017).
Christians are surely called to pray for justice and peace, which in turn demands
engagement at multiple levels. This is a fundamental message of Shalom. In effect,
Christians become part of the answer to their own prayers when they pray (and live
out) the prayer Christ taught believers everywhere to pray: “your kingdom come,
your will be done, on earth as it is in heaven” (Matthew 6:10). Lukas Vischer (1980)
noted:
Prayer for all the churches who confess Christ is therefore a standing protest against the status
quo of our divisions. God’s gift of reconciliation can and should find full expression… Its
aim is that the Church should become a real sign of reconciliation in the world. (p. 3)
29
have much in common with a more general humanitarian position and may resonate
with other faith traditions. Such a response should note Archbishop Desmond Tutu’s
perspectives as Chair of the Truth and Reconciliation Commission in South Africa,
in which the primary objective was to preach forgiveness as a way of healing the
wounds of hatred and anger. According to The Forgiveness Project (TFP, n.d.), Tutu
describes forgiveness as “the best form of self-interest” (para. 2) as it allows one to
become “a better person than the one being consumed by anger and hatred” (para.
3). Tutu argues that “[i]f you can find it in yourself to forgive then you are no longer
chained to the perpetrator” (para. 4). Importantly, Tutu asserts that “the process of
forgiveness also requires acknowledgment on the part of the perpetrator that they
have committed an offence” (para. 5). This in turn suggests that a practical ministry
of reconciliation needs to move beyond a ‘do no harm’ approach, to restorative
action. Ultimately, success of such an action will depend on many others walking the
same path of reconciliation. It will not be easy, but even if one initially walks alone,
one must take the first step. In that reconciliatory spirit a 10-point plan will now be
proposed to assist with this process.
First, the path to a more peaceful and ecologically friendly future begins with
a vision. This may engender a charge of idealism, but the alternative of realism
is clearly not working. Such vision has been leveraged before when 193 countries
ratified the UN Sustainable Development Goals (SDGs) that were quasi-universally
adopted by and for the world in 2015. Rather than simply lurching from one crisis
to the next, the leaders and citizens of nations should be encouraged to envisage the
kind of world they would like to see and to share that insight with others. From that
standpoint, it is at least theoretically possible for a reconciliatory plan of action to
be formulated.
Second, the path of reconciliation and peace begins within each person, as an
individual. If one is not at peace within one’s own self, with life in this universe and
with God (however one may comprehend God), then sooner or later that incongruency
will expose itself (Harper 2016). At this point the pleading of the Apostle Paul that
humans be reconciled to God may well be heeded (2 Corinthians 5:20). But the issue
is greater still. The first step on this path is a deep conviction that humanity must work
together with God to break down the many dividing walls of hostility that persist in
this modern world (Moltman 2012).
Third, peace and reconciliation may be supported through prayer (Andrews 2017).
Christians are surely called to pray for justice and peace, which in turn demands
engagement at multiple levels. This is a fundamental message of Shalom. In effect,
Christians become part of the answer to their own prayers when they pray (and live
out) the prayer Christ taught believers everywhere to pray: “your kingdom come,
your will be done, on earth as it is in heaven” (Matthew 6:10). Lukas Vischer (1980)
noted:
Prayer for all the churches who confess Christ is therefore a standing protest against the status
quo of our divisions. God’s gift of reconciliation can and should find full expression… Its
aim is that the Church should become a real sign of reconciliation in the world. (p. 3)