Prayer for a change of ways
The Sinulog fever has died down. Street dancing, masses, concerts, and parties have all come to their end. And it has become an expected scenario that right after every activity, trash is everywhere. The scenario presents a stark irony as we invoke, plead from the miraculous child, something for personal or communal good, be it change of status in life or a change of ways.
But what becomes missing in all our prayers is a change that is genuine and lasting—and that’s the change of how we behave or treat our surroundings by realizing the impact of our actions.
As we plead for divine intervention, we include prayers for the good health of our sick family members, for employment of newly-graduated sons and daughters, including the unemployed who have waited for so long. For a good husband-wife relationship, friends, and kin also become a usual prayer. But what happened every after celebration, trash is everywhere, an indication that we have forgotten to include in our prayers a change of ways on how we treat our environment, on how we think of concrete ways to solve the problem of trash resulting from a highly-commercialized religious celebration.
The scenario pictured above contrasts with the survey conducted among Christians, though in a non-Filipino community, but a very good source for reflection. The survey data suggest that Christians are more likely to live healthy lives, work on behalf of the poor, and behave in environmentally conscious ways if they consider things essential to what it means to be a Christian. And why not? Our religious belief is supposed to be a potent force that guides us to do what is good for others, including taking care of our environment.
Religious beliefs shape concepts about the relationship between humans and the environment, should uphold divine creation and the God-given responsibility of stewardship, while speaking about evolution and human responsibility to self-regulate and co-exist with other species.
The motivations of religious and secular participants for engaging in environmental issues, with Muslims, Christians, and other believers should discuss religious obligations to act as environmental stewards and to consider the welfare of present and future generations because we would be held accountable by God. We should be motivated by conservation principles as outlined in religious texts and speaking about the restoration of balance in natural systems, while also seeing change and suffering as part of God's coming kingdom and speaking about our role as redeemers and co-creators. Lastly, we should be motivated by feelings of responsibility and discuss the need for humans to co-evolve with the environment in order to ensure future human survival and to preserve ecological diversity.
Spiritual levels at all levels, then again, ought to be critical to the accomplishment of the worldwide solidarity for a moral and spiritual commitment to protect the environment. These leaders can become eyewitnesses, make open responsibilities, share the narrative of their duties and the difficulties and delights of keeping them, and welcome others to go along with them. Eventually, they can likewise show their sustainable practices, serving as good examples for their adherents and the general population.
Our faith ought to be based and ought to be anchored consistently on the world citizenship and proclaim the solidarity of mankind. In a specific order of thought, it should shield the earth so the entire mankind, including groups of people yet to come, can live happily in congruity with nature.
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