2 Ecology, War, and Nuclear Testing in the Pacific …
31
doing so, the end purpose is not condemnation but rather reconciliation—the renewal
and healing of relationships and of creation itself (Harper 2016; Moltman 2012).
Sixth, it has never been more important than now to work at countering any
hostility between world religions (Andrews 2017, 2021). Interfaith dialogue has long
been part of the global ecumenical scene and more localised interfaith gatherings are
playing their part. Yet far from being a ‘lowest common denominator’ approach,
interfaith dialogue has always begun with a clear faith identity on the part of each
participating community of faith. Writing from a Christian perspective, Migliore
(2004) advocates that “[t]he encounter of Christians and non-Christians requires
genuine dialogue, yet without relinquishing the responsibility to communicate the
gospel as faithfully and compellingly as possible” (p. 328; see also Andrews 2017,
2021). Genuine dialogue has had many practical applications in modern times, with
an increasing trend to practical cooperation. Examples range from interfaith action
groups such as Australian Religious Response to Climate Change (ARRCC) to the
book Earth and Faith (UNEP 2000), published by the Interfaith Partnership for the
Environment as part of the United Nations Environment Programme. Furthermore,
as noted above, there are examples from the Pacific as well (Nunn et al. 2016; Rubow
and Bird 2016).
Seventh, prospects for reconciliation may be advanced by recognising that there
are no significant differences between major world religions in the area of Earthcare.
People of different world faiths can be more proactive in collaborating with non-faith
environmental groups in the interests of advancing the sustainable stewardship of the
Earth. Not only will all lifeforms and the environment itself benefit, but new areas
of trust between different groups may foster greater chances of success.
Eighth, social and economic justice is key to peace. When the gap between North
and South, rich and poor or the haves and have-nots becomes too wide, the possibility
of conflict is greatly increased. Quite apart from the moral and ethical dimensions,
survival in the poorest regions of the world is challenging and people are often living
unsustainably with respect to the ways they interact with the environment, yet not
by choice (Luetz et al. 2019). Therefore, working to redress inequality in the world
will heighten prospects for peace and reconciliation.
Ninth, while it can never be a substitute for more substantial systemic change, a
spirit of practical compassion can help reduce the burden of suffering on the part of
millions of the world’s poorest people (Andrews 2017). It is important that this is
enacted in terms of a partnership and a shared search for justice and peace. Peace and
reconciliation can flourish more readily whenever justice and compassion abound.
Tenth, questions of identity can shift attention onto unifying elements shared by all
people. For example, in the Preface to his book Rainbow of Mysteries, Norman Habel
(2012) writes: “I identify myself now as an Earth being, and not simply as a human
being. Earth is my Mother, my primal parent, and the Christian church my adoptive
parent” (p. 9). Christian readers who may feel uncomfortable with the idea of Earth as
‘Mother’ may perhaps take comfort in Chesterton’s (1908) characterisation of Earth
as ‘Sister’: “Nature is not our mother: Nature is our sister. We can be proud of her
beauty, since we have the same father; … Nature is a sister, and even a younger sister:
a little, dancing sister, to be laughed at as well as loved” (pp. 115–116). Irrespective
31
doing so, the end purpose is not condemnation but rather reconciliation—the renewal
and healing of relationships and of creation itself (Harper 2016; Moltman 2012).
Sixth, it has never been more important than now to work at countering any
hostility between world religions (Andrews 2017, 2021). Interfaith dialogue has long
been part of the global ecumenical scene and more localised interfaith gatherings are
playing their part. Yet far from being a ‘lowest common denominator’ approach,
interfaith dialogue has always begun with a clear faith identity on the part of each
participating community of faith. Writing from a Christian perspective, Migliore
(2004) advocates that “[t]he encounter of Christians and non-Christians requires
genuine dialogue, yet without relinquishing the responsibility to communicate the
gospel as faithfully and compellingly as possible” (p. 328; see also Andrews 2017,
2021). Genuine dialogue has had many practical applications in modern times, with
an increasing trend to practical cooperation. Examples range from interfaith action
groups such as Australian Religious Response to Climate Change (ARRCC) to the
book Earth and Faith (UNEP 2000), published by the Interfaith Partnership for the
Environment as part of the United Nations Environment Programme. Furthermore,
as noted above, there are examples from the Pacific as well (Nunn et al. 2016; Rubow
and Bird 2016).
Seventh, prospects for reconciliation may be advanced by recognising that there
are no significant differences between major world religions in the area of Earthcare.
People of different world faiths can be more proactive in collaborating with non-faith
environmental groups in the interests of advancing the sustainable stewardship of the
Earth. Not only will all lifeforms and the environment itself benefit, but new areas
of trust between different groups may foster greater chances of success.
Eighth, social and economic justice is key to peace. When the gap between North
and South, rich and poor or the haves and have-nots becomes too wide, the possibility
of conflict is greatly increased. Quite apart from the moral and ethical dimensions,
survival in the poorest regions of the world is challenging and people are often living
unsustainably with respect to the ways they interact with the environment, yet not
by choice (Luetz et al. 2019). Therefore, working to redress inequality in the world
will heighten prospects for peace and reconciliation.
Ninth, while it can never be a substitute for more substantial systemic change, a
spirit of practical compassion can help reduce the burden of suffering on the part of
millions of the world’s poorest people (Andrews 2017). It is important that this is
enacted in terms of a partnership and a shared search for justice and peace. Peace and
reconciliation can flourish more readily whenever justice and compassion abound.
Tenth, questions of identity can shift attention onto unifying elements shared by all
people. For example, in the Preface to his book Rainbow of Mysteries, Norman Habel
(2012) writes: “I identify myself now as an Earth being, and not simply as a human
being. Earth is my Mother, my primal parent, and the Christian church my adoptive
parent” (p. 9). Christian readers who may feel uncomfortable with the idea of Earth as
‘Mother’ may perhaps take comfort in Chesterton’s (1908) characterisation of Earth
as ‘Sister’: “Nature is not our mother: Nature is our sister. We can be proud of her
beauty, since we have the same father; … Nature is a sister, and even a younger sister:
a little, dancing sister, to be laughed at as well as loved” (pp. 115–116). Irrespective