Abstract
In this ecotheological study the immense magnitude of the ecological crisis, a modern but global problem for which solutions are sought internationally, has been looked at initially. Environmental conservation is not only important for the survival of humanity but also more specifically the moral motivation for an ecojust attitude towards life. The distressing dark future of planet Earth portrayed by ecological scientists proves undeniably that an ecological awareness of the environment is definitely no longer a philosophy propagated by a minority of fanatics but a life-style and attitude towards life that should be practised by all individuals on earth.
Theology has been involved in the debate on the ecological crisis for the past four decades and that is why the Old Testament, and specifically the divine speeches in the book of Job, have been scrutinised for theological scientific knowledge about God and his creation and also for humanity’s environmental ethic responsibilities towards the non-living and the living environment.
A review of the work of a number of theologians confirmed that creation theology is sufficiently present in Biblical texts to deserve to be studied and not remain on the periphery of theological importance. The tendency among a number of younger theologians to speak out on creation theology, hopefully introduces an alternative in theology that will contribute to the enrichment and broadening of text interpretation in the Bible.
Subsequently ancient Israel as the environment in which the authors of the Bible and also the author(s) of the book of Job lived, was studied ecographically. The position of Palestine and the climate were determined. The natural vegetation, the animals and the population of ancient times were also studied. Since the Israelites were crop- as well as stock-farmers water and soil conservation and similar aspects were investigated.
It was concluded that the Israelites utilised the soil primarily to survive and the specific idea of nature and conservation programmes was never an issue. Conservation was something natural and obvious since they were farmers. Nature had to survive in order for them to survive. A nobler goal like honouring God through conservation was apparently not present. In contrast to this general view stands the message of Job in the divine speeches, where the focus is on nature for the sake of nature, and especially about the God of nature.
Hereafter the insights of Robbins (1996a; 1996b) and his socio-rhetoric method of approaching texts ideologically was used in determining the ideological foothold of the interpreter and the inscribed ideology, recognisable by the implied author’s values, beliefs and interests. The place of the divine speeches in the composition of the book of Job as a whole was looked at and the main message of the divine speeches was reflected upon. In the divine speeches God uses manifestations from the abiotic world and animals from the biotic world to answer Job in the theophany, the climax of the entire book. He does not respond to Job’s accusations about his undeserved suffering directly but asks a host of rhetorical questions through which He wants to show Job that humankind is not in the centre of creation and that man cannot interpret and evaluate everything as concerning him/her. The ultimate goal is to emphasise the distance between mankind as creatures and God as Creator. Humans are clearly placed below and not next to the Creator and cannot recognise the deep mysteries of creation.
The ecological dimensions of the divine speeches were indicated, namely the value of creation that comes from God and is maintained by Him, that creation is theocentric and not anthropocentric and that nature is a wonderful teacher and training school. It has been concretised "green" by Habel’s (2000a) ecojust principles. The ecological implications emanating from this is that humankind must follow God in his maintenance of nature. Creation must firstly be respected because it has intrinsic value. Secondly humankind has to learn to be more humble and not exploit nature and the environment arrogantly. Lastly humankind must learn to utilise nature more. It presents the "training school" of life.
In conclusion attention was focused on the ecological implications of the divine speeches. The role of schools regarding the establishment of sound values in learners and the creative utilisation of environmental education within school curricula, as indicated by Curriculum 2005, present creative possibilities for utilisation. This requires well-equipped educators of a high quality.
The role of the church and religion was also emphasised. Unfortunately the church has mainly been silent about this matter. Theology can contribute tremendously to bring the scientific implications of the ecocrisis into the hearts of the faithful. The solution is vested in a change of behaviour and life-style.
Attempts world-wide and in South Africa to find solutions to the ecocrisis have been noted with appreciation.
Prof. H. Viviers