Nature in Theological Discourse:

Nature in Theological Discourse: A North-East India Perspective

Dr. Barness L. Mawrie SDB

1.0. INTRODUCTION

Eco-theology is a branch of theology that has become very popular and important today. The environment related problems of today’s world like pollution, deforestation, global warming, depletion of natural resources etc, have become major concerns of every society today. These days Earth Summits are being organized in different parts of the world, green parties have gained more strength both in social and political fora. There is a general awareness among people of all races and cultures that eco-related issues should be addressed to with greater seriousness and decisiveness. This is seen as a struggle for survival of the human species itself.
It is in keeping with this global concern that Christian churches have also begun to take greater interest in this issue. Just as the secular world has responded in its own way to this concern, Christianity responds to it more articulately through a theological reflection. This is essential in order to arrive at a better and more comprehensive understanding of reality itself. In the past the dual concept of reality, God and man, was predominant and every form of theology was oriented towards this. Today however this is no longer adequate. Reality as we understand it today has a wider concept, God, man and nature.
This short paper is intended to provide an understanding of the role and place of nature in theological reflection but within the perspective of North East India. The North-Eastern perspective will provide us a more contextualized approach to the subject and moreover, the people of North-East India maintain a very close relationship with nature and as such an eco-theology is something which is most natural to them. Therefore right from the start it would not be wrong to affirm that “Contextual Theology in North East India will never be complete if it does not include nature as one of its important components. Nature is no longer an appendix to theology but it is part of its main stream thought”.

2.0. CONCEPT OF NATURE IN CHRISTIAN THEOLOGY

Before we go into the contextual reflection on the place of nature in theological discourse, it is essential to have a general view of the theology of nature in the Bible and in the Christian tradition.

2.1. Nature in the Biblical tradition

The Old Testament gives a privileged place to creation in the history of salvation. Creation is seen as something good because it has its origin in God (Gen 1). It is also important to note that the first covenant made in the Bible is the one recorded in Genesis where God made a covenant with the whole creation (Gen 9,13). Even in the covenant with Abraham reference is made to the land that would be given to him and to his descendants (Gen 15 & 17).[1] Redemption is also planned for the whole creation as the Lord says in Isaiah: “I am about to create new heavens and a new earth” (Is 65:17).
In the New Testament we see that nature figures prominently in Jesus’ teaching ministry. In his use of examples, stories and parables, Jesus refers to things of nature. In his teaching he refers to fields (Lk 9:62; 17:7), sowing seed (Mt 13:4; Mk 4:3; Lk 8:5), harvesting and winnowing crops (Jn 4:35-38) etc.[2] He associates certain important teachings with natural things like lilies of the fields and birds of the air (Lk 12:22-28), the sheep (Jn 10:1ff), the vine (Jn 15:1ff), the tree and its fruits (Mt 7:15ff) etc.
New Testament theology of nature brings out three important principles, namely: (a) Human redemption can be understood only as an integral part of the redemption of the whole creation (Cf. Rom 8:18-25), (b) Christ himself should be seen in his three principal relationships (i) to members incorporated into his body (ii) to the human race and (iii) to the other-than-human orders of created existence in a many-planed universe. Each of these is related to the other and (c) Christ and the Holy Spirit are related to the whole created order in three ways: by creating it, by redeeming it, and by finally fulfilling it in the last great consummation.[3]

2.2. Patristic Theology of Nature

Nature figures quite prominently in the theological reflections of the early Fathers of the Church. However the theology of nature of the early Fathers was influenced by that of St. Paul who places the Christological dimension at the heart of creation. Thus the early Fathers used the two titles for Christ, namely, Pantocrator (ruler of all) and Cosmocrator (ruler of the universe). Irrenaeus of Lyons speaks of Christ as the centre point and culmination of creation.[4] In the Eastern Church the sensitivity to creation can be seen in the prayer ascribed to St. Basil the Great (c. 330-379) who prays: “O God, enlarge within us the sense of fellowship with all living things, our brothers, the animals, to whom thou gavest the earth as their home in common with us…”[5]
Among the Western Church Fathers, St. Augustine was the one who devoted much time to understanding creation in his theological reflections. He saw the Trinitarian dimension in creation and was the one who introduced the phrase vestigium trinitatis (marks/signs of the Trinity) by which he taught that the creation reflects the Trinity when looked at it from the perspective of faith.[6]

2.3. Contemporary Theology of Nature

There is a sound theology of nature in the Christian churches today and more commitment to responsible stewardship is seen among christians. This is due to a better and more explicit theology of nature present today. Some of the prominent theologians who propound such a theology are the following:

Karl Barth (1886-1968)
Barth holds a theological conviction that everything that has been created is primarily for the sake of realizing God’s covenant with humanity in Christ. Therefore according to him because of servatio there was creatio and consequently conservatio. In this perspective creation is seen as an important space where the history of God’s covenant is realized.[7] According to Barth nature is shaped by grace and thus it is good and sacred and is essential in the economy of salvation.

Teilhard de Chardin (1881-1955)
Teilhard de Chardin views creation in the light of the ultimate goal. For him the ultimate goal of everything is Christ whom he calls the Omega point. Therefore creation according to him is beautiful because it reflects like a mirror for those who are able to see, the greatness of their spiritual destiny.[8] The glorious Christ is the ultimate goal and the ultimate reality of the whole universe.

Paul Tillich (1886-1965)
For Tillich the sacramental aspect of nature is more important than anything else. He sees nature as an explicit revelation of God. The tremendous mystery and fecundity of nature reflect certain aspects of the divine. Tillich tries to avoid the overemphasis on the divine transcendence which tends to create a greater gap between God and nature while at the same time he refuses to accept the extreme divine immanence which leads to pantheism.[9] He adopts a middle way and according to him there is need for a new cosmic and ecological awareness in our theological reflection.

3.0. CONCEPT OF NATURE AMONG THE TRIBES OF NE INDIA

The positive concept of nature prevalent among most of the tribes of North East India lends itself very effectively to eco-theology. In general the tribal people have a very respectful and humane attitude towards nature.

3.1. Nature as Mother and Provider

The concept of nature as a Mother who provides and cares for living beings is very common among the people of North East India. Nature provides them with materials for their houses, crops and plants for their food and water for their drink. Everything that they need in their day to day existence is procured from nature. The Khasis for example call her Meirilung-Meirisan or Mei-Ramew which means a mother who nurtures.[10]

3.2. Nature as abode of the Spirits

Among most of the tribal societies the Divine Being is seldom seen in personal and individual terms but rather as a pervasive spirit-presence diffused throughout the cosmos and the earth.[11] Thus the immanent aspect of God is emphasized more than His transcendence. This is very much applicable to the concept of God among the tribes of North East India. The belief in the existence of different spirits in the universe points to this kind of concept of the divine.
All the tribes of North East India believe in some sort of spirits who reside in the hills, mountains, forests, rivers and lakes. Among the Nagas there is a belief in the existence of good spirits who act as protectors and guardians of the people especially against their enemies.[12] These spirits reside in rocks and caves, brooks and rivers, forests and fields, hills and dales, large trees and marshes and in and around villages.[13] Among the Khasi-Pnars on the other hand, the good spirits are seen as the extension of God’s goodness and protection for the people. Like other tribes the Khasi-Pnars too have spirits who reside in nature like the lei-lum (spirits of mountains), lei-wah (spirits of rivers), lei-shnong (spirits of villages) etc. These spirits are seen as strong influencing beings in nature and in human life.[14] For the Garos, Balpakram in the South-Eastern part of Garo Hills is known as the land of the spirits. The Garos believe that the departed souls of their ancestors reside here.[15]

3.3. Nature as home of the departed

The concept of life after death among the tribal people of this region is closely connected with nature. The souls of the departed are believed to go through some natural elements like fire and water. Among the Garos it is believed that the departed souls go to Balpakram which is considered by them as the abode of the dead ancestors.[16] The Mizos on the other hand believe that the souls of the dead have to go through the Rih Dil (Rih lake) in the border of Myanmar before they can pass into Mithi khua, the land of freedom.


4.0. BASES FOR AN ECO-THEOLOGY: A NORTH EAST INDIA PERSPECTIVE

To understand the role of nature in theology, it is imperative to know the important bases for an eco-theology. The knowledge of these basic principles will enable us to grasp the meaning, significance and raison d’etre for an eco-theology. Approaching this issue from our North East Indian context of nature-based religions and cultures, we will be able to understand the indispensable place and role of nature in theology.

4.1. Reality is Eco-theandric

The first important requirement of an eco-theology is to accept a new understanding of reality. Reality does not consist only of God and man as we used to believe in the past, but today the universe too has a place in it. Reality is eco-theandric which implies that everything that exists has “its own inner meaning, beauty, value and its own indispensable part to play in the drama of the unfolding universe”.[17] Without this new vision of reality it will be impossible to conceive of an eco-theology. Human beings have to overcome their superiority complex and be able to enter into a mutual relationship with their natural environment. The over emphasis in the past on man alone has led to an irresponsible stewardship of nature. This has brought about an untold destruction of the natural environment.
For the tribal people of North East India, it is not difficult to see reality in this manner. The people of this region in fact venerate nature and hold it in almost the same position as human beings. For some tribes even their origin is traced back to some animals, birds or plants. The Dimasa Kacharis believe that they are the children of Bangla Raja and Arikhidima, the great divine bird. This couple had six sons whom the Dimasas consider as their ancestral gods.[18] The Mizos on the other hand while believing in one supreme God, Pathian, they also have two other inferior beings. These are Khuavang and Lasi. While the former is more concerned with people, the latter is concerned with animals and has control over them.[19]

4.2. Basic equality and interdependence in creation

Eco-theology presupposes that in the whole creation there is a basic equality among all. The fact that every part of creation, from the animate to inanimate objects, has a common father in God, implies that we are basically related to each other. “Createdness” is another common characteristic of all of us. Thus ontologically humans are equal with every other creature.[20] Although the Bible mentions that man is made the master of the whole creation, yet a better reading into it will reveal to us that this is stewardship and not dominance. In the words of Samuel Rayan:

Dominion and mastery cannot mean conquest, subjugation, tampering and taming. The Bible does not speak of earth as being recalcitrant, rebellious or non-cooperative. The Hebrew word translated to ‘dominate’ could also be rendered as ‘to serve’. It is to serve the earth that man is commissioned. In Genesis chapter two, man is appointed to care for the earth, to till it and to keep it fruitful and beautiful.[21]

Basic equality in creation is also seen in the fact that the whole created world shares the same fruit of God’s redemption. This is clearly indicated by St. Paul when he says “all creation is eagerly expecting the birth in glory of the children of God” (Rom 8,19).
Interdependence is another important characteristic of God’s creation. All life on earth is part of the great interdependent system. Living things exist in close relationship with each other and with their physical environment. Thus there is interaction between plants, animals and people with their local relief, climate, soil and vegetation and they affect each other constantly.[22]
This concept of basic equality and interdependence in the created word is widely accepted by the people of North East India. Among the Khasi-Pnars this sense of basic equality between humans and other non human creatures is very strong and evident. The Khasi-Pnars speak of an era in history when men and animals lived together and spoke the same language.[23] For the Nagas on the other hand, a harmonious and friendly relationship is always maintained with nature. There was no wanton cutting down of trees or hunting of animals but just for what they needed.[24] This shows that nature is treated on an equal footing with human beings. The presence of sacred groves is common among many tribes of North East India. The Khasis and the Mundas in particular still maintain these groves. These groves are considered to be the dwelling place of the deities. They are also considered as sanctuaries where periodic sacrifices are offered by the care-taking clan/clans.[25]

4.3. Creation as the image of the invisible God and His Self revelation

To hold that creation is the image of God is a basic pre-requisite for any eco-theology. It is not only man who is created in God’s image, but the entire creation reflects God’s image in different ways. In the words of Cyril of Alexandria: “The divinity is not in a place but neither is God absent from any place, for God fills all things; God is all pervading and is inside all as well as outside all”.[26]
St. Francis of Assisi is an example of one who developed a respectful attitude towards every creature. He saw them as brothers and sisters because he believed in the common fatherhood of all creatures.[27] Creation in its own way reveals to us the mystery of God Himself. As St. Irrenaeus says: “Through creation itself the word reveals God the Creator. Through the world he reveals the Lord who made the world. Through all that is fashioned he reveals the craftsman who fashioned it all”.[28]
For the people of North East India it is their religious conviction that God is present in their natural environment. This is manifested in their religious beliefs and practices. The Noctes of Arunachal Pradesh for example, believe in Jauban, a supernatural being who dwells in the earth. This deity assumes many forms and manifests himself in natural elements like jungles, river sides, ditches etc.[29] The Karam festival of the Adivasis is a veneration of the Karam tree called Karam Raja by the maidens.[30] The tree represents God’s power of fecundity and growth. For the Khasi-Pnars the cock is considered a sacred fowl. It represents the saviour and redeemer of mankind. He is addressed to as u khun ka blei uba kit ryndang ba shah ryndang na ka bynta jong nga u briew (the son of the god who gives himself up as a ransom for man).[31]

4.4. Creation is good and originates from God

Eco-theology presupposes that the whole creation is created as good by God. The book of Genesis is very emphatic about this. After God had created everything he saw that “it was good” and he blessed it (Gen 1,4. 10. 12. 18. 21. 31). The creation of man as Genesis recounts was from the clay of the earth (Gen 2,7). This shows that man primarily belongs to the earth. He is part and parcel of the whole creation. Without the breadth of God in his body (Gen 2,7) man would have been equal to any animal that exists. This proves that creation in itself is good and beautiful. It has a purpose in God’s plan and because it comes from God himself. Creation belongs to God who created it: “for every wild animal of the forest is mine, the cattle on a thousand hills. I know all the birds of the air… for the world and all that is in it is mine” (Ps 50,10-12; Lv 25,23).[32] Because of this fact, every part of creation deserves to be respected.
Among the tribes of North East India, the concept of goodness of creation is very prominent. Nature in general is seen as benevolent and things of nature are considered God’s gift. Thus they are used as offerings to God during the sacrifices. It is a common belief among the tribals that whatever they take from nature is being loaned to them by God and so they ought to return some of the produce to Him in worship.[33] The Lalungs for example offer Rongdo (rice) and Maido (paddy) put in two pots and they are placed beside the altar during the worship.[34] During the Mal Puja they also venerate the Mals made of bamboo and wooden structures which are decorated with turmeric juice.[35] The Tripuris consider bamboo as a sacred plant and they use the Muli-bamboo (a type of bamboo) for the worship of Kartika (god of agriculture).[36]
4.5. Creation has a sacramental role

The Bible is full of instances where God makes use of creation in order to manifest himself and his salvific plan. Thus God revealed himself through stones (Gen 28,18), trees (Gen 18,1). Again Yahweh revealed himself to Moses in a burning bush (Ex 3,1ff), in the storms (Ex 20,18). In the wandering period of the people of Israel Yahweh made use of natural events in order to save them from the Egyptians. Thus he brought about the ten plagues in Egypt (Ex 6-11), he divided the Red Sea and caused a pillar of cloud and a pillar of fire to assist the Israelites (Ex 14,1ff). Creation is indeed a sacrament in as much as it conveys God’s goodness and generosity, his life and love, his power, tenderness and fidelity.[37] In fact the earth is a “mighty symbol of God’s great action of sharing his love”.[38]
For the people of North East India it is not difficult to see the sacramental role of nature in their existence. The Santals believe that out of the seven animals only the earthworm succeeded in creating earth. The tortoise was the one that brought up the land to the surface.[39] These animals bridged the gap between earth and water. Next God created the two heavenly birds, Has and Hasil who flew between the sun and the earth bridging the gap between the two. From these two birds two human beings, Pilchu Haram and Pilchu Budhi were born[40] In the same manner among the Tripuris bamboo is considered such a sacred plant that it determines the relationship between man and nature and even between man and the supernatural forces.[41]
For the Misings of Assam, the origin of man is seen as the procreation of Donyi Anc (Sun mother) and Polo Abu (Moon father). These are in turn created by Sedi Babu (Supreme father) and Melo nanc (Supreme mother). Thus in every religious function the names of Sedi-Melo and Donyi-Polo are invoked.[42] For the Khasi-Pnars there is the legend of the Golden ladder tree (jingkieng ksiar) which acted as a bridge between God and man. For the Garos the Chidimak (dark pool) in the northern side of Balpakram is a sacred pool where they believe the souls of the dead wash and purify themselves before they depart for Balpakram.[43] Therefore for the people of North East India nature becomes a sacrament for their salvation.

5.0. CONCLUSION

Alienated from the natural world people have fallen victim to greed and ambition that have led them to destroy the very ground on which they stand. Whether it is too late or not, we are beginning to realize the need to re-establish our elemental relationship with our universe. In the words of Leonardo Boff “now we are returning to the vast planetary and cosmic community. We are fascinated by the green forest, we pause before the majesty of the mountains, we are awed by the star-filled sky and we admire the vitality of the animals”.[44] Like the prodigal child theology too is coming back to its long-lost partner to discover a better meaning for itself. A new theological paradigm has emerged today which no longer contradicts nature from culture or human being from the world but sees them as a single reality.
As we have discussed above, the people of North East India already have a highly cosmic view of reality. The natural world is part and parcel of the socio-cultural and religious fabric of the people in this region. The relationship that exists between them and their natural environment is permeated by mutual respect and the spirit of interdependence. Eco-theology therefore finds a very welcoming ground here. The bases for an Eco-theology enumerated earlier are already operative in the tribal belief and conviction. For these reasons there is lot of prospects for developing a sound Eco-theology in this region.
The challenge for the Christian churches in North East India today is therefore to make an in-depth study and research into this subject and to engage themselves in a serious theological reflection in this context. North East India today is facing the threats of ecological disasters, due to deforestation, pollution and toxic waste. Eco-theology is therefore the need of the hour if we wish to protect the earth and maintain the traditional relationship that used to exist between our ancestors and their natural environment.


[1] Cf. W. Granberg-Michaelson, “Covenant and Creation”, in C. Birch et al. (eds.) Liberating Life (Maryknoll-New York: Orbis Books, 1990) p. 30.
[2] Cf. B. Grenier, Jesus the Teacher (Homebush: Society of St. Paul, 1994) p. 36.
[3] Paulos Mar Gregorios, “New Testament Foundations for understanding the Creation”, in C. Birch et al. (eds.) Liberating Life (Maryknoll-New York: Orbis Books, 1990) pp. 39-43.
[4] Cf. S. McDonagh, The Greening of the Church (Maryknoll-New York: Orbis Books, 1990) pp. 165-166.
[5] Cited in Ibid., p. 167.
[6] Cf. D. Carroll, Towards a Story of the Earth (Dublin: Dominican Publications, 1987) pp. 40-41.
[7] Cf. L. Poothrukayil, Christian Response to Ecological Challenges (Kottayam: Oriental Institute of Religious Studies, 1996) p. 36.
[8] Cf. T. de Chardin, The Divine Milieu (New York: 1960) p. 38.
[9] Cf. Poothrukayil, Christian Response to Ecological Challenges, p. 37.
[10] Cf. B. Mawrie, The Khasis and their Natural Environment (Shillong: VIP, 2001) p. 133.
[11] Cf. S. McDonagh, The Greening of the Church, p. 111.
[12] Cf. Lotsuro, The Nagas: A Missionary Challenge, p. 20.
[13] Cf. M. Horam, Social and Cultural Life of Nagas (Delhi: B. R. Publishing Corporation, 1977) p. 40.
[14] Cf. Mawrie, The Khasis and their Natural Environment, pp. 133-134.
[15] Cf. Marak, Balpakram : The Land of Spirit, p. 37.
[16] Cf. Ibid.
[17] C. Cummings, Eco-Spirituality: Toward a Reverent Life (New York: Paulist Press, 1991) p. 36.
[18] Cf. B. N. Bordoloi, The Dimasa Kacharis of Assam (Guwahati: Tribal Research Institute, 1984) p. 66.
[19] Cf. Lalrimawia, Mizoram: History and Cultural Identity (Guwahati: Spectrum Publications, 1995) pp. 30-31.
[20] Cf. G. McAfee, “Ecology and Biblical Studies”, in D. T. Hessel (ed.) Theology for Earth Community (Maryknoll-New York: Orbis Books, 1996) p. 38.
[21] S. Rayan, “Theological Perspectives on the Environmental Crisis”, in Religion and Society XXXVIII (1990) 2, p. 27.
[22] Cf. R. L. Sarkar, The Bible, Ecology and Environment (New Delhi: ISPCK, 2000) p. 25.
[23] Cf. Mawrie, The Khasis and Their Natural Environment, p. 111.
[24] Cf. A. Lotsuro, The Nagas: A Missionary Challenge (Shillong: VIP, 2000) pp. 216-217.
[25] Cf. B. Mawrie, The Khasis and their Natural Environment (Shillong: VIP, 2001) p. 143.
[26] Cited in Charles Cummings, Eco-Spirituality (New York: Paulist Press, 1991) p. 33.
[27] Cf. Ibid., pp. 47-48.
[28] Ibid., pp. 42-43.
[29] Cf. P. Dutta, The Noctes (Shillong: Directorate of Research Govt. of Arunachal Pradesh, 1978) p. 227.
[30] Cf. V. P. Koonathan, The Religion of the Oraons (Shillong: DBCIC, 1999) p. 158.
[31] Cited in P. R. T. Gurdon, The Khasis (New Delhi: Cosmo Publications, 1975) p. 117.
[32] Cf. McAfee, “Ecology and Biblical Studies”, p. 37.
[33] Cf. T. K. Niyogi, Folktales and Myths of Riang and Tripuri Communities (Calcutta: Anthropological Survey of India, 1983) p. 20.
[34] Cf. G. C. Sarma Thakur, The Lalungs (Guwahati: Tribal Research Institute, 1985) p. 76.
[35] Cf. Ibid., p. 90.
[36] Cf. Niyogi, Folktales and Myths of Riang and Tripuri Communities, p. 19.
[37] Cf. S. Rayan, “The Earth is the Lord’s”, in D. G. Hallman (ed.) Ecotheology: Voice from South and North (Maryknoll-New York: Orbis Books, 1994) p. 133.
[38] S. M.cCarthy, Creation Liturgy: An Earth centred Theology of Worship (San Jose-Calif.: Resource Publications, 1987) p. vii.
[39] Cf. S. Bhattacharyya, “Man and Animal relationship”, in N. Mathur (ed.) Santal Worldview (New Delhi: Indira Gandhi National Centre for the Arts, 2001) p. 19.
[40] Cf. Ibid.
[41] Niyogi, Folktales and Myths of Riang and Tripuri Communities, p. 19.
[42] Cf. D. Doley, “Religious Beliefs and Practices among the Misings of Assam”, in J. Jyoti Kuli (ed.) The Misings: Their History and Culture (Guwahati: Ayir Publications, 1998) p. 75.
[43] Cf. J. L.R. Marak, Balpakram : The Land of Spirits (New Delhi: Akansha Publishing House, 2000) pp. 46-47.
[44] L. Boff, Cry of the Earth, Cry of the Poor (Maryknoll-New York: Orbis Books, 1997) pp. 11-12.