Advancing Paulinian Core Values As SPUP’s Response To Climate Change

With the adverse effects of Climate Change in the environment, it is necessary to critically examine attitudes and behaviors relevant to environmental values. Highlighting the incorporation of the Paulinian Core Values, St. Paul University Philippines (SPUP) fostered environmental programs, projects, activities, and partnerships towards the realization of the Sustainable Development Goal (SDG) on Climate Change. Utilizing the descriptive research design, this study examined the extent of integration of the Paulinian Core Values, namely: Christ-centeredness, Commission, Charity, Charism, and Community in the implementation of SPUP’s Climate Change initiatives. With participants composed of teachers, students, alumni, and members of partner-communities, the results showed that the degree of integration of the Paulinian Core Values in the realization of the University’s Climate Change-related endeavors is gauged to a “Very Great Extent”. Moreover, the findings also demonstrated the ability of SPUP to foster relevant and responsive environmental advocacy in engaging its academic and partner-communities towards the advancement of its Climate Change undertakings. This is reflected in the paradigm on SPUP Environmental Core Values, where the principles of ecological spirituality, environmental integrity, environmental justice, environmental engagement, and environmental stewardship are advanced vis-à-vis the Paulinian Core Values. KEYWORDS: St. Paul University Philippines, Climate Change initiatives, Paulinian Core Values, Environmental advocacy, SPUP Environmental Core Values

A Precursor of the Ecological Spirituality in Romania: God's Servant Mihai Neamtu OSBM

"The encyclical letter Laudato Sì approaches the topic of the integral ecology in order to inspire a unitary strategy to deal with the challenges of the social – environmental crisis. In this context, it emerges the necessity for the human person to live in a certain way of being in the nature and in the society, that would lead to specific actions meant to care for the common home. For the Christians and not only, the way of being is linked to spirituality. This paper aims to interpret some of the essential elements of the ecological spirituality from the theological perspective and place them in the context of the life of Mihai Neamtu (1924-2000), a Romanian Greek-Catholic monk of the Order of St. Basil the Great. Posterity remembers God’s Servant Mihai Neamtu as an example of responsible living in the common home. His humble, sober and generous way of life was the expression of a profoundly Christian and prophetic way of being, anchored in the Catholic faith and the Eastern spirituality. His relation with the Creator modelled his interaction with the nature and his fellows. He used his charismas heroically for the spiritual and fleshly good of all, proving that there is a natural link between the care for the nature and the care for the persons affected by spiritual or physical pathologies or by poverty."

INTERPRETING RUH AS AN ECOLOGICAL SPIRITUALITY IN RELATION TO ISLAM AND JAVA MYSTICISM

This research aims to explain about the acculturation of Islam and Javanese wisdom in interpreting ruh (spirit) as an ecological behavior in dealing with natural disaster and exploitative activities. The concept of spirit refers to the awareness to interpret the relationship between human and nature as a living macrocosm unit. The awareness, in Islam, is a dimension of Sufi that blends with nature, such as Javanese philosophy on the principle of the unity of nature. It employs descriptive analytical method by integrating theo-sufistic paradigm to find a turning point in the common ground between Islam and Java in preserving the nature. The analysis goes into three conclusions: 1) the concept of spirit in Islam is a representation of one’s love with nature as the manifestation of love with God in its essence; 2) Javanese beliefs and rituals in ruh as a living and valuable existence signified in mystical mythology for being haunted and sacred serves as theo-sufistic expressions of Islam and Java; 3) spirituality of the spirit generates awareness of the philosophy of Sangkan Paraning Dumadi, to live in harmony and balance between humans and nature. Penelitian ini ingin menjelaskan tentang akulturasi Islam dan kearifan Jawa dalam memaknai ruh sebagai perilaku ekologis dalam menangani kerusakan alam dan aktivitas eksploitatif. Konsep ruh yang dimaksud adalah kesadaran memaknai hubungan manusia dan alam sebagai satu kesatuan makrokosmos yang hidup. Kesadaran tersebut dalam Islam merupakan dimensi sufistik yang menyatu dengan alam sebagaimana falsafah Jawa tentang prinsip kesatuan alam. Penelitian ini menggunakan metode deskriptif analitis dengan pendekatan integratif dalam paradigma teo-sufistik untuk menemukan titik balik persamaan persepsi antara Islam dan Jawa dalam memelihara alam hayati. Hasilnya, pertama, konsep ruh dalam Islam adalah representasi dari mencintai alam sebagai manfestasi mencintai Tuhan dengan dzatnya. Kedua, keyakinan dan ritual yang dilakukan masyarakat Jawa atas ruh sebagai eksistensi yang hidup dan memberi manfaat yang mewujud dalam mitologis mistik yang disebut angker dan sakral sebagai ekspresi teo-sufistik Islam dan Jawa. Ketiga, spiritualitas ruh memberikan kesadaran dalam filosofi Jawa tentang Sangkan Paraning Dumadi sebagai makna hidup untuk dapat serasi dan seimbang antara manusia dan alam.

Ecological Conversion in the College Classroom

This essay describes an introductory theology course that appears to support ecological conversion. Ecological conversion is a term from Catholic Social Teaching popularized by Pope Francis in Laudato Si’; it indicates a transformation that results in ecological spirituality. The author, a Protestant theology professor at a Catholic university, makes a brief case for ecological conversion in the university and offers four reasons for the course’s impact: 1) a case study on consumerism, 2) cultivation of attentiveness, 3) a transformative pedagogy, and 4) a holistic approach. The author describes the units of the course, which are adapted from Richard Osmer’s practical theological reflection cycle, operationalized as a transformative pedagogy. The author shows how the course units track with a conversion sequence outlined by Lewis Rambo while calling for student agency and appropriation, thus supporting ecological conversion. The author details teaching practice and student engagement.

Does the Sermon on the Mount include an ecological message?

The purpose of this article is to examine whether the Sermon on the Mount (Matt 5–7) can be an inspiration for ecological spirituality. Jesus’ diagnosis of the human attitude (Matt 6:19–34), marked by an immoderate desire to possess and by excessive concern for the future, has not lost anything in its relevance. Changing this attitude might be possible through a renewed look at surrounding nature. The relationship to God will be a key element of Christian ecological spirituality.

Religiosity and Socio-Ecological Spirituality of Indonesian Community According to Y. B. Mangunwijaya

This study aims to explore the thoughts of Y.B. Mangunwijaya on religiosity and socio-ecological spirituality. By using descriptive-inventive methods and character studies, this research focuses on exploring the ideas of Y.B. Mangunwijaya about religiosity and socio-ecological spirituality rooted in the context of Indonesian society. This study finds an important idea that religiosity is the thrill of every individual in living together in the midst of this universe. Meanwhile, spirituality is the driving force in each individual to work together in developing the quality of life in the midst of a sustainable nature. Religiosity and spirituality are at the core of the experience of religious life. Various groups and local communities of the pluralistic Indonesian society have inherited religiosity and spirituality which includes self-awareness as part of nature sensitivity to various natural problems, competence or skills to maintain the environment and social responsibility to cooperate in developing environmental conservation movements. These four things need to be developed as a point for parties to build unity and cooperation among community members. This idea is a contribution and inspiration to develop the ecoliteracy movement in the community and in the family.

PENGEMBANGAN PROTOTIPE BUKU PENDIDIKAN EKOLOGIS MELALUI SENI DRAMA UNTUK KELAS V SD (BUKU GURU)

Since 1996 Directorate General of Ministry of Elementary and Secondary Education has been emphasizing the importance of giving ecological education so that pupils will have concern for caring and keeping the integrity of creation. This is in line with the teaching of the Catholic Church, which is strengthened by Pope Francis in his encyclical letter, Laudato Si’, published on May 24, 2015. From answers to questionnaires distributed to five Catholic teachers teaching at urban schools can be concluded that (1) ecological spirituality should become foundation of ecological education, (2) themes on ecological education found in elementary school thematic lessons should be understood as efforts to build ecological morality, and (3) the need for providing an example of a drama script which can be used by teachers as a method of teaching materials on ecological education. This research aimed at developing a book prototype entitled Caring for the Earth as Our “Common Home”: A Reflection on Encyclical Letter Laudato Si’ (for Elementary School Teachers). This book prototype has articles on ecological spirituality and ecological education as well as a drama script which can be used by teachers of fifth grade to teach third theme “Healthy Food,” second sub-theme “The Importance of healthy food for human body.” The development of this book prototype utilizes five of ten steps of Research and Development according to Borg & Gall: (1) analyzing the needs of developing a book prototype of ecological education, (2) studies on ecological education found in thematic lessons at elementary school, (3) developing a book prototype, (4) validation of the book prototype, and (5) revision of the book prototype. Findings of the research showed that the book prototype could be published. This was shown by evaluation given by a lecturer of biology with a mean score of 3.5 and evaluation given by a five grade teacher with a mean score 3.75. These mean scores are very high.

Nacrt ekološke duhovnosti prema enciklici Laudato sì pape Franje

In the wake of the Pope Francis' encyclical Laudato sì which talks about the Earth as a common home of all people, the author offers a draft of ecological spirituality. The beginning of true eco-spirituality is ecological conversion, which is nothing else but a renewed consciousness that from our faith and encounter with Jesus Christ we also ought to change our relationship with the world around us. Ecological conversion should help the faithful to repeatedly and correctly develop their awareness of having been created, of their own immersion into the world of creatures with which they are interconnected. Correct ecological attitude leads to internal balance of the man himself, to solidarity with others, to natural balance of all living beings and to spiritual balance with God. Ecological awareness can help not only to preserve the environment, which is one of the basic goals, but also to change the way of behaviour, which can raise the quality of life of both the individual and the family. Ecological spirituality understands and lives the sacraments in a new way, as a means of salvation and sanctification, because in the sacraments God uses the visible matter in order to communicate his (invisible) grace. Eco-spirituality calls for upbringing and adopting new attitudes in the lives of contemporary Christians which need to help them to properly treat the created world.

The Ecological Spirituality in the Light of Laudato sì

Kršćani ispovijedaju svoju vjeru u Boga Stvoritelja neba i zemlje. Pitanje je imaju li kršćani drukčiji odnos prema stvaranju od onih koji ne gledaju na stvaranje u svjetlu vjere u Boga Stvoritelja. Većina ljudi nije svjesna činjenice da im izostaje punoća kršćanske duhovnosti ako njezin plod ne uključuje veću ekološku osviještenost koja se očituje u konkretnoj brizi za naš zajednički dom. Katolička je crkva dugo odgađala objavljivanje službenih dokumenata koji potiču vođenje brige o okolišu. Ovo oklijevanje nadvladao je papa Franjo u svojoj enciklici »Laudato sì«, u kojoj naglašava probleme ekološke nesigurnosti i indiferentnost mnogih kršćana u odnosu prema okolišu. Papa je uputio ovu encikliku čitavom čovječanstvu zato što je želio pozvati sve ljude da se ujedine u zajedničkom traženju i ostvarenju konkretne brige za naš zajednički dom. U ovom radu autor najprije želi predočiti Papinu kritiku, ali i ohrabrenje u rješavanju ekološke krize. Autor zatim govori o putu ekološke duhovnosti na koju je pozvano cijelo čovječanstvo, a osobito katolici. Na kraju autor donosi dva duhovna sredstva koja nam nudi ignacijevska duhovnosti (kontemplacija, egzamen), a koja će nam omogućiti nov odnos prema stvaranju koji ohrabruje ekološka duhovnost.