Eco-Justice Mission and the Unity of the Church

Kinurung Maleh Maden 장로회신학대학교 세계선교연구원 2013 선교와 신학 Vol.32 No.-

This study discusses the WCC (World Council of Churches) commitment on eco-justice mission. The significance of this study is to re-echo all churches and Christians the fact that justice and love to all creation is already at the heart of Mission. The WCC, based on biblical theological consideration, confesses that eco-justice mission is Triune God’s mission. Thus, the WCC has persistently called the churches in unity to promote and exercise the eco-justice mission to and with all creation. To achieve this purpose, the writer revisit and reflect on various commitments of WCC from the official conciliar statements, assembly reports, conference meetings, website accounts, and others. Four areas need to be revisited in order to get wide-ranging reflection of WCC commitments on eco-justice mission: the historical review, cultural context of changing ecological landscape, theological consideration on Triune God, and eco-mission in practice. Historically, the organized and global commitment of WCC on mission to all creation has been for more than two decades. Theologically, the biblical foundation has been intensively constructed. Missionally, the global and various enterprises have been well programmed. So the vision and mission for the justice of the earth is not something new. However, the question is: why is the eco-injustice persistently haunting us? The poverty and oppression are still present directly related to the unjust natural resource distribution, economic international system, and consumerist lifestyle. In fact, within 20 years the changing ‘earth’ landscape is worse; the climate change has affected suffering both to billion of human and non-human. This situation asks the WCC and her members again and again of his missional role as the agent and instrument of God’s mission. By revisiting and reflecting the WCC commitment on eco-mission, this paper is significant to maintain the unity of all churches in promoting and exercising consistently the eco-justice to all creation.

생태 정의의 공공성에 대한 기독교 윤리적 고찰

박성철 한국기독교철학회 2022 기독교철학 Vol.34 No.-

In an era of ecol-crisis, Christian ethics must provide a value system for eco-justice. In the past, Christianity looked on the eco-crisis without properly resisting the ideology of the industrial society. But The publicity Christian discourse plays an important role in criticizing the ideology of industrial society and the distortion of Christian ethics. The characteristics of the eco-crisis that must be considered in order to establish Christian ethics for ecol-justice are as follows. First, the eco-crisis is a negative result of an industrial society that exploited and repressed nature to maximize individual economic benefits. Second, the damage of eco-crisis appears unequal according to social stratum or class. Third, Christian ethics distorted due to the privatization of faith led to imperialism, which spread eco-crisis all over the world. In order to the Christian ethics for eco-justice to be established through the publicity discourse today, the following basic conditions must be met. First, the Christian ethics for eco-justice is oriented toward the public participation of Christians in order to strengthen and realize publicity. Second, Christian ethics for eco-justice aims for Christian public participation in resolving social inequality caused by eco-crisis. Third, Christian ethics for eco-justice targets at recognizing the publicity of the gospel and promoting Christian public participation for the public good(common good). Therefore, Christian ethics in the era of ecological crisis could have a mission for an eco-society. Now, the Christian ethics for eco-justice must consider the public participation of Christians for the eco-society and the total change of life in order to achieve this mission. 생태 위기의 시대에 기독교 윤리는 생태 정의를 위한 가치 체계를 제공해야 한다. 과거 기독교는 산업 사회의 이데올로기에 제대로 저항하지 못한 채 생태 위기를 방관하였다. 그러나 기독교적 공공성 담론은 산업 사회의 이데올로기와 기독교 윤리의 왜곡 현상을 비판함에 있어 중요한 역할을 할 수 있다. 생태 정의를 위한 기독교 윤리를 정립하기 위해 반드시 고찰해야 할 생태 위기의 특성은 다음과 같다. 첫째, 생태 위기는 개인의 경제적 이익을 극대화하기 위해 자연을 착취하고 억압한 산업 사회의 부정적 결과물이다. 둘째, 생태 위기의 피해는 사회적 계층이나 계급에 따라 불평등하게 나타난다. 셋째, 신앙의 사사화로 인해 왜곡된 기독교 윤리는 제국주의를 이끌었고고 제국주의는 생태 위기를 전 세계로 확산하였다. 오늘날 생태 정의를 위한 기독교 윤리가 공공성 담론을 통해 정립되기 위해서는 다음의 기본 조건들을 충족해야 한다. 첫째, 생태 정의를 위한 기독교 윤리는 공공성을 강화하고 실현하기 위한 그리스도인의 공적 참여를 지향한다. 둘째, 생태 정의를 위한 기독교 윤리는 생태 위기로 인해 발생하는 사회적 불평등을 해소하기 위한 그리스도인의 공적 참여를 지향한다. 셋째, 생태 정의를 위한 기독교 윤리는 복음의 공공성에 대한 인식과 공공선(공동선)을 위한 그리스도인의 공적 참여를 지향한다. 그러므로 생태 위기 시대의 기독교 윤리는 생태 사회를 위한 사명을 가져야 한다. 이제 생태 정의를 위한 기독교 윤리는 이 사명을 성취하기 위해 생태 사회를 위한 그리스도인의 공적 참여와 삶의 총체적 변화를 고민해야 한다.

Eco-Justice Mission and the Unity of the Church: A Reflection on the Ecumenical Conciliar Commitment of WCC

이현모 장로회신학대학교 세계선교연구원 2013 선교와 신학 Vol.32 No.-

This study discusses the WCC (World Council of Churches)commitment on eco-justice mission. The significance of this study is to re-echo all churches and Christians the fact that justice and love to all creation is already at the heart of Mission. The WCC, based on biblical theological consideration, confesses that eco-justice mission is Triune God’s mission. Thus, the WCC has persistently called the churches in unity to promote and exercise the eco-justice mission to and with all creation. To achieve this purpose, the writer revisit and reflect on various commitments of WCC from the official conciliar statements, assembly reports,conference meetings, website accounts, and others. Four areas need to be revisited in order to get wide-ranging reflection of WCC commitments on eco-justice mission: the historical review, cultural context of changing ecological landscape,theological consideration on Triune God, and eco-mission in practice. Historically, the organized and global commitment of WCC on mission to all creation has been for more than two decades. Theologically, the biblical foundation has been intensively constructed. Missionally, the global and various enterprises have been well programmed. So the vision and mission for the justice of the earth is not something new. However, the question is: why is the eco-injustice persistently haunting us?A Reflection on the Ecumenical Conciliar Commitment of WCC The poverty and oppression are still present directly related to the unjust natural resource distribution, economic international system, and consumerist lifestyle. In fact, within 20 years the changing ‘earth’ landscape is worse; the climate change has affected suffering both to billion of human and non-human. This situation asks the WCC and her members again and again of his missional role as the agent and instrument of God’s mission. By revisiting and reflecting the WCC commitment on eco-mission, this paper is significant to maintain the unity of all churches in promoting and exercising consistently the eco-justice to all creation.

사회생태적 정의론을 위한 존재론적 모색: 알랑 바디우의 존재론을 활용하여

권진관 ( Jin Kwan Kwon ) 한국조직신학회 2012 組織神學論叢 Vol.33 No.-

This study attempts at constructing a wholistic concept of justice that integrates both social justice and eco-justice into one: socio-eco justice. There has been some diversion of concern in the advocators of social justice and those of eco justice. The former is concerned about the problem of justice within human society, while the latter, especially deep ecologists, is about the problem of justice in the natural environment. The author employs the “ontology of the void or nothing” of Alain Badiou, a contemporary French philosopher, in order to substantiate the author`s idea of socio-eco justice. First, he formulates the idea of ecological environment as a concept bridging between the human society and the nature. Ecological environment points to the nature involved in the human society. The nature in the form of ecological environment participates in the human society and its political situation. Second, the author, employing the ideas of presentation and representation by Alain Badiou, argues that the subaltern (the nothing in the human society) and the ecological environment are presented, but not represented, in today`s capitalistparliamentary society. The un-representation of these elements in the situation causes incessant instability in the society. Justice in a wholistic conception is the inclusion of the two un-represented elements, the subalterns and the ecological environment, who have been treated as the objects of exploitation and as nothing and the void, into our political situation as participatory subjects. Socio-eco justice based on the “subtractive ontology” (or, ontology of the void) of Alain Badiou can give us some direction toward a new civilization of justice.

생태공유지의 정의론과 기본소득

권정임 ( Jeongim Kwon ) 사단법인 아시아문화학술원 2019 인문사회 21 Vol.10 No.2

이 글은 기본소득을 공유지 수익에 대한 분배정의로만 정식화 한 판 빠레이스의 주장을 비판적으로 재구성하여 기본소득의 정의론을 수선적 정의 개념으로까지 확장하려는 시도이다. ‘분배정의’에 따른 공유지 수익만이 아니라, ‘수선적 정의’에 따라 공유지 훼손에 대한 보상으로서 생태세나 경유세 등도 기본소득의 재원이 될 수 있다. 그리고 ‘분배정의+수선적 정의’의 적용범위를 지구촌과 미래세대로까지 확장하면 지속가능한 지구기본소득의 가능성도 열린다. 이처럼 ‘분배정의’에 ‘수선적 정의’를 더하여 이 글에서는 판 빠레이스가 제시한 것보다 더 넓은 생태기본소득의 지평을 열었다. 더 나아가 ‘분배정의+수선적 정의’를 4차 산업혁명과 연계하면 기본소득의 미래 재원을 더 풍부하고 구체적으로 밝혀낼 수도 있다. 이에 대한 연구는 다음의 과제이다. This article is an attempt to expand justice theory to the concept ‘reparative justice’ through a critical reconstruction of Van Parijs’ argument which formulated basic income as a distributive justice on the revenue of the Commons. Eco-tax or diesel tax as compensation for damage to ecological Commons linked to the concept of reparative justice can be a financial source of basic income, not just the revenues of eco-Commons associated with the concept of distributive justice. Expanding the scope of 'distributive justice + reparative justice' to the global village and future generations opens also the opportunity for a sustainable earth basic income. In this way, adding ‘reparative justice’ to ‘distributive justice’ opens the wider horizon for the eco basic income than Van Parijs suggests. And this ‘distributive justice +reparative justice’ in link with the forth industrial revolution could reveal the affluent and sustainable financial source for earth basic income. The survey on this is the next project.

생태위기와 세대정치

홍성태(Hong Seong-tae) 비판사회학회 2009 경제와 사회 Vol.- No.81

이 글에서는 생태복지사회의 관점에서 생태위기와 세대정의의 문제에 대해 살펴본다. 오늘날 우리는 생태위기의 시대를 살고 있다. 인류의 생존위기로서 생태위기는 세대정의에 대한 근본적인 위협이다. 세대정의의 개념은 생태위기의 문제에 적극적으로 대응해야 할 필요를 명확하게 보여준다. 후세의 생존은 개인과 사회의 지속을 위한 가장 기초적인 조건이기 때문이다. 이런 점에서 생태위기와 세대정의의 문제는 개인과 사회의 지속을 위한 가장 기초적인 문제라고 할 수 있다. 생태위기에 대응해서 세대정의를 구현하기 위해서는 현대 사회의 생태적 전환을 이루어야 한다. 생태복지사회는 생태적 전환이라는 구조개혁을 통해 이루어야 하는 사회적 목표이다. 한국에서 생태복지사회의 과제는 막대한 재정을 탕진하고 소중한 자연을 파괴하는 토건국가인 한국의 개혁과 동전의 양면을 이루고 있다. This paper studies the problem of eco-crisis and generation justice from a viewpoint of eco-welfare society. Today, we are living in the era of eco-crisis. Eco-crisis as the survival crisis of the humankind is a fundamental threat to generation justice. A concept of generation justice clearly shows need to positively cope with the problem of eco-crisis. In this point, the problem of eco-crisis and generation justice is the most fundamental problem for continuation of the individual and society. coping with eco-crisis and realizing generation justice, we have to accomplish ecological turn of contemporary society. Eco-welfare society is a social objective that we have to accomplish through the structural reform of ecological turn. In Korea, the task of eco-welfare society is closely connected with reform of Korea as a construction state which destructs valuable nature and wastes huge state finance.

환경정의에 대한 기독교윤리적 이해

조용훈 장로회신학대학교 기독교사상과문화연구원 2011 장신논단 Vol.0 No.40

지구적 환경위기는 정의에 대한 윤리적 논의를 새로운 차원으로 이끌고 있다. 지금까지의 윤리학이 인간과 인간 혹은 인간과 사회 사이에서의 정의에 관심했다면 이제는 논의 범위가 다음세대나 생물종 전체로 확대되고 있다. 이 논문에서 우리는 새롭게 부각되고 있는 환경정의를 빈곤계층과 소비계층, 저개발국과 산업국, 현세대와 미래세대, 그리고 인간종과 생물종 사이의 분배정의의 관점에서 논했다. 첫째, 저소득 빈곤계층과 소비계층 사이에 나타나는 환경 부정의는 생태 권위주의나 다른 인종에 대한 차별이라는 점에서 환경적 인종주의라 할 수 있다. 둘째, 저개발국과 산업국 사이에 나타나는 환경 부정의는 강대국에 의한 약소국의 차별이라는 점에서 생태제국주의나 환경 아파르트헤이트라 할 수 있다. 셋째, 현세대와미래세대 사이에 나타나는 환경 부정의 지속가능성이란 가치를 요청한다. 마지막으로, 인간종과 생물종 사이에 나타나는 환경 부정의는 인간종에 의한 다른 생물종 차별이라는 점에서 종(種)차별주의라 할 수 있다. 현실에서 환경정의에 대한 도덕적 요청과 그것을 법이나 제도를 통해 구체화하는 일 사이에는 아직도 커다란 괴리가 존재한다. 그럼에도 불구하고 미래세대나 생물종들의 권리와 책임을 둘러싼 정의에 대한 문제는 생물들만 아니라 인간과 사회의 삶의 질을 더 나은 방향으로 발전시킬 수 있기 때문에 이에 대해 보다 더 적극적이고 전향적인 태도로 논의할 필요가 있다. 이러한 논의에서 기독교윤리는 정의의제도적 차원만 아니라 가치와 세계관의 문제도 함께 고려해야 한다. The global environmental crisis today requires us to extend the scope of the discussion about justice. By now, we have discussed justice within the horizon between person and person, or person and society. However, the global environmental crisis leads us to discuss a new horizon of justice, justice between present and future generations,and human beings and other species. In this study, we discuss eco-justice from the perspective of distributive justice on the basis of Christian ethics. An inequality between the lower class and the upper class in a society is called environmental authoritarianism or environmental racism. Environmental imperialism or environmental apartheid describes an ecological inequality between the underdeveloped countries(global South) and industrialized countries(global North). Ecological inequality between present and future generations compels us to cultivate the value system of sustainability, which considers the potential for the long-term environmental wellbeing of future generations. The term speciesism denotes the widespread discrimination practiced by humans against other species. However, there is a wide gap between moral appeals and petitions for eco-justice and its realization in laws and institutions. We need to bring a positive and an active attitude to the discussion about eco-justice, because it could make a difference in the quality of life of human beings, as well as other species. In this discussion, Christian ethics should consider not just the institutional dimension but also the value system and worldview.

The Environmental Justice in Ecological Immigration A Case Study of Sanjiangyuan Area

Shuang Ma,Sa Ma 대한건축학회 2015 Architectural research Vol.17 No.4

Recently, there is an increasing criticism both inside and outside China toward the eco-migration projects. The author focuses on the eco-migration of Sanjiangyuan National Nature Reserve as a case study as it is one of the main eco-migration projects. At the end of 2010, government invested 4.47 billion CNY in eco-migration and relocated the immigration 55773 people in 10733 units. Benefits of ecomigration is obvious, however, it needs to be recognized that in the aspect of environment justice, it is unfair to sacrifice a group of people in the process of environmental protection because costs and benefits result from the environmental protection have to share among the people without discrimination. Local herdsmen received extra disadvantages in their level of material possessions, social and cultural values and the social inclusion after eco-migration project. As a part of the eco-social system established within several centuries, the local herdsmen are not only threateners to local ecology system, but also the guardians to the natural environment through religion and habits last for generations. The social and cultural values, traditional religion and Nomadic living habits, as important as the environment, are need to be cherished and protected.

김수환 추기경이 바라본 가난과 경제정의

유정원(You, Jung-won) 한신대학교 종교와문화연구소(구 한신인문학연구소) 2012 종교문화연구 Vol.- No.18

The purpose of this study is to illuminate cardinal Kim Su Hwan’s point of view on poverty and economic justice. This article consists of three parts: The first part describes the spirituality of poverty in Christianity and the second part deals with the problem of poverty and economic justice in Korean society. In the third part, I examine the environmental destruction and Cardinal Kim’s thought on eco-justice. Cardinal Kim suggests a way to realize economic justice by reflecting on the spirituality of poverty in Christianity. For this, he recommends that Christians and the Church as a faithful community should carry the cross of salvation among the poor with Jesus Christ. Cardinal Kim especially takes note of farmers, city poor, unemployed and foreign workers who live in deteriorated surroundings. And considering miserable condition in North Korea, he insists not to forget the brotherly love. Moreover, pointing out economic justice which is being neglected because of rapid economic development, he encourages that genuine sharing and economic justice are possible through the just social structure and cleansing evil within each of us. Cardinal Kim recognizes the problem of economic unjustice is not only related to human beings but also to nature. Confronting environmental destruction, he says that eco-economic justice should be realized through the integrity of creation and the way of nature friendly life. Finally, Cardinal Kim recommends that we should see the raw face of poverty. He encourages us to empty our unconscious cravings and desires to control others, through the partnerships with the poor. He believes that this world will become closer to the Kingdom of God, when we live according the spirituality of poverty and we try to realize justice and peace in our society.

The Environmental Justice in Ecological Immigration A Case Study of Sanjiangyuan Area

Ma, Shuang,Ma, Sa Architectural Institute of Korea 2015 Architectural research Vol.17 No.4

Recently, there is an increasing criticism both inside and outside China toward the eco-migration projects. The author focuses on the eco-migration of Sanjiangyuan National Nature Reserve as a case study as it is one of the main eco-migration projects. At the end of 2010, government invested 4.47 billion CNY in eco-migration and relocated the immigration 55773 people in 10733 units. Benefits of eco-migration is obvious, however, it needs to be recognized that in the aspect of environment justice, it is unfair to sacrifice a group of people in the process of environmental protection because costs and benefits result from the environmental protection have to share among the people without discrimination. Local herdsmen received extra disadvantages in their level of material possessions, social and cultural values and the social inclusion after eco-migration project. As a part of the eco-social system established within several centuries, the local herdsmen are not only threateners to local ecology system, but also the guardians to the natural environment through religion and habits last for generations. The social and cultural values, traditional religion and Nomadic living habits, as important as the environment, are need to be cherished and protected.