The Land That Has Not Yet Died: Theological Islands of Hope

 

Shibi Peter

 "Humans merely share the earth. We can only protect the land, not own it." — Chief Seattle

It is with profound joy and an even deeper sense of pride that I completed the reading of the volume The Earth That Has Not Yet Died: Green Bible Studies (Malayalam, Ed. Dr. Mathew Koshy Punnakkad). While the joy is derived from the fact that the volume is a collective effort of ten theological scholars from the Madhya Kerala Diocese, the pride stems from the depth of vision and the distinctive theological insights reflected in each essay, which collectively represent the intellectual-theological sensibility of the Church.

In many Christian contexts, ecological issues and projects are either viewed as mechanical or treated as fashionable trends. In contrast, the Church of South India (CSI) distinguishes itself by formulating theologically grounded and contextually relevant ecological visions and practices that have become exemplary even for global Christian communities. Dr. Mathew Koshy Punnakkad’s role in cultivating this ecological consciousness, particularly within the CSI and the Madhya Kerala Diocese, is of enduring historical significance. To the best of my knowledge, this is the first theological compilation of its kind within this regional ecclesial setting.

As noted in the introduction, the theological foundation of this volume is closely aligned with the Earth Bible project edited by Australian theologian Norman C. Habel, particularly its interpretative methodology of "readings from the perspective of the Earth." The essays, therefore, are not anthropocentric readings of Scripture, but attempt a re-reading from the vantage point of the Earth itself.

It is a widely acknowledged historical fact that biblical hermeneutics has evolved under various philosophical influences throughout history—most notably, Greek metaphysics. The dualistic opposition between humans and nature, central to Greco-European thought, has deeply shaped Christian theology. Thinkers from Cornelius Agrippa to Francis Bacon and René Descartes placed humanity above nature. In contrast, the Hebrew worldview as reflected in the Bible does not situate humanity as distinct or superior to nature, but rather within the web of mutuality and redemption shared by all of creation.

There exists a dominant anti-intellectual tendency to dismiss theological and philosophical discourses as "elitist" or "intellectualist." What is often forgotten is that our everyday desires, actions, and decisions are deeply influenced—consciously or not—by foundational epistemic structures. The anthropocentric frameworks that placed humans above the earth also served as the ideological womb of colonialism and the ecological catastrophes of the modern world. In this context, The Earth That Has Not Yet Died reclaims the wholeness of creation as a central theological concern, reaffirming it as the heart of faith.

While all ten essays merit careful study, space constraints permit me to highlight only four. First, the essay by Rev. Dr. Viji Varghese Eapen (Editor, With Many Voices: Liturgies in Contexts, CWM/ISPCK), titled “Isaian Prophecy: An Ecological Theological Reading,” stands out for its scholarly depth. Rejecting anthropocentric readings, Eapen argues for an expansive moral-ecological canvas rooted in the vision of the Earth Bible. His essay is not a speculative ecological theology but is grounded in the lived experiences and resistance of earth-communities who are victims of ecological exploitation and colonial violence. He concludes with an imagination of an alternative civilization—a “new heaven and a new earth.”

Second, “The Ecological Vision of the Lord’s Prayer” by Rev. Shibin Varghese is perhaps one of the most emotionally resonant essays I have read in recent years. It reveals the intellectual depth of a young priest, who succeeds in translating complex theological ideas into a language accessible to the devotional consciousness of the faithful. His treatment of the Lord’s Prayer as an ecological text offers a critical re-reading of current theological and homiletic practices, underscoring the need for academically engaged theological narration.

Third, the essay by Rev. Nirmal Cheriyan, “Ecological Justice: The Right to Survive,” resonated with me on a personal level. While justice is often treated as a relative or abstract ideal, the author roots it in a coherent and non-traditional moral framework. Drawing from Murray Bookchin—misunderstood by many as an anarchist—Cheriyan reconstructs a vision of ecological justice that challenges conventional social paradigms. His reading of Hagar as a theological paradigm is particularly noteworthy. By turning away from epistemologies rooted in domination, this essay calls for a prophetic spirituality that seeks the integrity of justice revealed in Scripture.

Fourth, although placed eighth in the volume, the essay “Creation, Fall, and the Groaning Toward Restoration” by Rev. Shaji Jacob Thomas should be considered the prologue to the volume. This essay provides a comprehensive overview of Christian ecological consciousness and its theological responses. It should be read alongside “The Cry of the Earth” by Rev. Shaji M. Johnson, which introduces newcomers to this theological discourse with clarity and purpose. Together, these two essays offer an effective gateway into the field of ecological theology.

The essays by Dr. Sophia Shine Mathew, Rev. Varghese Enadickal Varkey, Rev. C.Y. Thomas, Ms. Dolly Johny, and Rev. Sandeep Jacob further enhance the intellectual richness and credibility of this volume.

As the Bishop notes in the foreword, this work is not only a milestone for the Madhya Kerala Diocese, but also a theological asset for the broader Malayali Christian reading community.

The title of the volume is inspired by O.N.V. Kurup’s famous poem A Requiem for Earth. Yet, while ONV’s poem resonates with grief and loss, this collection proclaims an unmistakable theological hope: “There is still hope”—a refrain echoed in Rev. Shaji M. Johnson’s essay. Indeed, this volume creates theological islands of hope in the turbulent sea of ecological despair. It offers readers not only analysis, but also imagination—for a new earth, a renewed theology, and a faith rooted in justice.