Challenge of ecological issues

Johannine literature, surrounding the Gospel of John and the three Epistles of John, provides profound insights into themes of life, love, community, and the integral connection between humanity and divinity. In contemporary discourse, particularly in the context of the ecological crisis, these texts resonate with significant relevance. India, confronted with severe environmental degradation, widespread pollution, and an increasing population, serves as a distressing backdrop to explore the ethical and moral imperatives articulated in Johannine literature. This paper aims to apply how these Johannine literatures contribute to our understanding of ecological issues today, thereby framing a more sustainable path for future generations.

1.     Ecology

Ecology is the study of the inter-relations between living things and their environment. Ecology, Economics and Ecumenics, have the common Greek root, oikos, the household or environment. One is its study; the other is its management and the last its unity – the unity of the whole of God’s creation.¹

What precisely is the environment? Our ancient Indians were unmistakably clear about it, as the Bhagavad-Gita defines it, in a crisp sloka, ‘Bhoomir apo analo uayur akkam: Mano budhi revacha’ meaning, ‘land, water, energy, air, and space may mean environment, but more than these, it is the human attitude towards them that really constitutes the environment.’ The stewardship of these natural resources is a commission that man received right from the beginning of creation itself, but in God’s fullness of time, the commission is summed up amazingly in the Great Commandment, ‘Love your neighbor and nature, as yourself.’ All ecological crises today are basically the results of the violation of this commandment.²

2.     Ecology in the Fourth Gospel: The Use of Creation Images in John

The language in the Johannine writings is distinct compared to the rest of the New Testament, particularly in its use of signs, metaphors, symbols, discourses, and apocalyptic language. Scholars have studied John’s use of these elements, but one aspect that hasn’t received much attention is his use of natural imagery. This focuses on John’s use of specific natural images: water, light, wind, grain, harvest, and vine & branches.

2.1. Water

The image of water appears very frequently in John and with the most varied of associations than any of John’s symbols. There are conversations about water, water pots, rivers, wells, springs, the sea, pools, basins, thirst and drink. Waters in the biblical accounts describe the relationship between God, nature and humankind. At least half the 21 chapters of John’s Gospel deal with water images. They refer to water in one of the two ways: symbolizing the blessings of the new age or that of the Holy Spirit in particular (4:10, 14). John’s reference to water include water of recognition (1 :26, 31, 33; 21:1) water of renewal (3:5, 23; 19:34; 1 Jn. 5:6:8), water of joy (2:1-11), water of life (4:14; 7:37-39), water of healing (5:1-15; 9:5, 7).³

2.1.1.     Water of Recognition

In the baptism of Jesus by John the Baptist (1: 26, 31, 33) water represents the old dispensation in contrast to what Jesus now offers. The baptism of John in water is contrasted with the Spirit baptism. John uses water as symbol of the Spirit or in contrast to the Spirit. It is in the water where John baptized him that Jesus made his first public appearance. As soon as Jesus was baptized by John, the Holy Spirit descended and remained on him. This made it possible for John to recognize that Jesus was the Messiah of God. Thus, the water serves a double purpose in contrasting the water baptism of John with the Spirit baptism of Jesus and to reveal his identity.⁴

In John 21:1-14, seven disciples, including Peter, are by the Sea of Galilee, returning to their former profession of fishing. Despite fishing all night, they catch nothing. At daybreak, they come ashore, disappointed. A stranger appears and asks if they have any fish. They admit they have none. The stranger then instructs them to cast the net on the right side of the boat. When they do, they catch so many fish that it’s difficult to haul the net in. The water in which the disciples have labored without any success has suddenly become, on the words of the stranger, a place of plentitude of fish (cf. Lk. 5: 1-11). The incident turns out to be the occasion when the disciples were awakened to the fact that it was the risen Jesus who performed the miracles for them.⁵

2.1.2.     Water of Renewal

In the conversation Jesus had with Nicodemus (3: 1-10), Jesus speaks of birth by water and Spirit as the means for entry to the kingdom of God. This rebirth through the Spirit has been promised for the end time and the Spirit is symbolized by water. But Nicodemus failed to understand Jesus. He then explained that the earthly experiences like being born and hearing the wind, point beyond themselves to the Creator God. God makes “new creatures” when he heals men and women of their infirmities even in non-eschatological contexts. To be born of water and Spirit then is “to be begotten from above.” While some consider “water” as a later addition in the light of Jesus’ commission and the Christian practice of baptism⁶ others consider water as denoting the baptism of John preparing for Christ Jesus and could either symbolize the spirit or even baptism.⁷ Dodd viewed the flowing of blood and water from the side of Jesus as a “sign of the life that flows from the crucified and risen Christ.” Because of the cleansing effected by Jesus through his death on the cross, a fuller cleansing is now possible.⁸

2.1.3.     Water of Joy

The three nature related signs recorded in John are: Changing Water into Wine, Feeding of the Multitude and Jesus’ Walking on the Sea. Water was used for purification in the old order but wine is given by Jesus, the one who establishes the new order. Dodd assumes that the incident is from a parable of Jesus which had the setting of a wedding feast. It could have begun, “A certain man made a wedding feast” and ended “you have kept the good wine till now.” The mode of meeting the need of wine in the most embarrassing situation of a family wedding in Cana (2:1-11) is very significant in the Jewish setting. Jars of water intended for ritual cleansing of people about to eat became in the hands of Jesus vessels of wine for celebrating the miracle of God (Is. 25:6-9)⁹ thereby the ordinary water becoming the water of joy. While it symbolizes the purification and life Jesus brings, yet also signifies an intentional allusion to the wine of sacrament that is said in the synoptics. Changing water into wine is bound up with the cleansing of the temple and connected with the Nicodemus incident in chapter 3 and the temple of the Lord in chapter 4. The connecting of the two in chapter 2 provides a programme-key to understand the ministry, death and resurrection of Jesus and the revelation of the glory of God (2: 11).¹⁰

2.1.4.     Water of Life

Bread and water are the staple necessity of life and are natural symbols of supernatural life. Water is something which the living beings continually require. Yet the feeling of need for water and food, at the same time also point towards the human desire to live. Now the living water is available through the redeemer to all who believes and drinks. For the living water represents the Spirit which Jesus was to send when glorified.¹¹

2.1.5.     Water of Healing

The healing properties of the pool of Bethesda was famous since people from all over gathered there awaiting the stirring of the water when they could enter the water and be healed, but a paralytic who was ill for 38 years was therefore long (5:2-9). He could not yet be healed as he failed to make it to the pool before the rest when the pool was stirred. The healing was in actuality from God and water was made use as an agent in the process.¹²

The occasion of the episode of restoring sight to the blind (Jn 9:1-12) is shortly after the feast of the Tabernacles, in the vicinity of the Temple before Jesus’ return to Galilee. The Johannine context appears to be the decision by an authoritative Jewish body on the issue of expulsion from Synagogue (at Jamnia).¹³ The man who was blind from birth and was begging at the temple gates desired for sight. Jesus who spat on the ground and made mud mixing with the saliva applied it on the eyes of the man who was blind and directs him to wash in the pool of Siloam. He obeyed what Jesus said and came back seeing (9:7). Natural element of mud and water became agents of healing on the direction of Jesus, the creator of them.¹⁴

2.1.6.     Rough Water

After that great event of the feeding of the 5000, the disciples were on their way to the other side of the sea. The Fourth Gospel clearly mentions the reason of Jesus’ sending away the disciples. They had similar messianic longing as of the Jews. On the way they were caught in a storm (6:16-21) and the sea became rough as they struggled to saw to the safety of the shore. As it seemed all hope lost to the disciples, there appears Jesus’ walking on the water rescuing the disciples and calming the sea. The incident reminds us of the exodus event when the people of Israel were delivered through the Red Sea. The miracle demonstrates the power of Jesus over death and the ability to grant life. Similar to the Spirit of God moving across the water in the darkness and the Wind (Gen. 1:2) for the purpose of creating life, Jesus identified himself as the person through who God is recreating this world (6:18-21).¹⁵

2.2. Light: Jesus as the Light of the World

In the gospel according to John, Jesus proclaims that he is the light of the world (8:12; 9:5), and throughout that book the figure of light is applied to our Lord. He is “the true light that enlightens every man” (1:9), the light which delivers his believers from darkness (12:46,35-36; 11:9-10), the light that exposes each man’s deeds (3:19-21). Jesus as the Light coming into the world

The author of John isn’t introducing a new concept by describing Jesus as light. In the Old Testament, light is frequently associated with God, His word, salvation, goodness, truth, and life. By calling Jesus the “light of the world,” John connects Jesus to these Old Testament themes, showing how they are fulfilled in Him.¹⁶

Out of the 73 usages of “light” in the New Testament, John has it 33 times and “darkness” 12 out of the total 17. John sees darkness as the antithesis of light which is an uncreated entity unlike the Qumran’s created light. The light is avoided by the wicked. The manifestation of light therefore results in judgment. calls for faith (John 3:19). John presents God as light is the Son coming into the world and light is that activity of God through which God does well to humankind overcoming darkness and sin. John the Baptist is presented as a testifier concerning the light. Therefore, he is only a lamp which points people to Jesus whereas Jesus himself is the light.¹⁷

2.3. Wind

The Greek word pneuma means wind, whether gentle breeze (Jn 3: 8) or violent blast (Jn 6:18); air breathed in and out by living beings both, humans and animals as well as the breath of life, the bask principle of life.¹⁸

In the OT the word ruah means wind or breath. It signifies the wind as created and controlled by God, yet invisible, referring to the mysterious nature of the wind, as well as any mysterious and unpredictable power like wind. It also refers to supernatural power acting upon people, principle of existence and vitality and denotes aspects or impulses within the physical life of man. The Apocrypha and Pseudepigrapha emphasize the LXX meaning “breath” and “breath of life”. The Spirit of God is equated with the word of God in the act of creation and associated with wisdom, but the special reference is to human beings after death.¹⁹ Philo denotes wind as one of the elements along with earth, heaven and water. It’s the air that we breathe and is life-giving. It’s the breath of God in creation also used with reference to reason or mind. While the Rabbinic Literature is concerned with it in material terms, Qumran uses it in a variety of ways: breath of animals, winds-emptiness, vanity and vapor, psychological and eschatological sense.²⁰

John does not use the word with reference to the spirit of uncleanness or disease as in Synoptics but concentrates on the OT use. The emphasis is on the Spirit of God (1: 32f.; 3: 34; 7: 39; 14: 16-17; 20:22). The miraculous operation of the Spirit is stressed. Just as the wind is incomprehensible although one could experience it, so is it with those born of the Spirit.²¹ Dodd compares the simile in v. 8 with the parable of Mark 4:26-29 where the mystery of sprouting and growing of the seed without the knowledge of the farmer is stressed.²² Brown comments that both the parables are based on the recognition of the “spontaneity and inscrutability of the natural process.”²³ Hunter is of the view that the parable goes back to the one who “spoke of grass, and wind, and rain, and fig trees and fair weather.”²⁴ Jesus used the imagery of the wind which they experienced while in their conversation to drive home the reality of the powerful wind although it’s a mystery.²⁵

John 6:18 is in the context of Jesus walking on the water pointing to the exodus experience of miraculous deliverance in the crossing of the Red Sea. In this second exodus, the revelation of God came to the disciples in distress (Ps. 77: 16, 19). God is presented as one who makes a path on the waters in walking across the rough sea with strong wind.²⁶

2.4. Grain of Wheat

John 12: 24 mentions grain of wheat falling into the ground, dying and bearing much fruit. It is often mentioned in the scripture (Dt. 7: 13; 2 Kgs. 18:32; Neh. 5: 2; Mt. 3: 12; Mk. 4:28). While the Synoptics refer to a grain of mustard seed as something very small, a grain of wheat is not referred to as such, is used to explain the death of Jesus. The emphasis of the parable (Jn. 12:24) is the necessity of death in order to have life. It was with the death of Jesus that his ministry would become greatly fruitful (Mk. 10:45).²⁷

2.5. The Harvest

The Old Testament imagery of “harvest” is used in terms of vintage and judgment while the reference in John 4:35-38 has definite parallels in the synoptic tradition of agricultural parables, especially in vocabulary like “sowing,” “harvesting,” “fruit,” “labour” and “wages.” This discourse is based on independent traditional sayings of Jesus sewn together. The harvest is taking place already in the ministry of Jesus (Mt.13). The proverb used here as in Mt.16:2-3, is based on the process of nature. The interval between the agricultural seasons is done away with. The harvest is ripe on the very day of the seed being sown. The harvest is ready, and the labourers are at work (Mt. 9:37-38).²⁸

The joy of those reaping the harvest is emphasized (Ps. 126:5-6). The disciples are made partners in the reaping of the harvest as a result of the mission of Christ. Because the harvest is at hand, the reaper has overtaken the Sower, and it is the promised age of fulfillment.²⁹

2.6. Vine and Branches

The imagery of vine in John 5:1-7 is found in the context of the farewell discourse of Jesus. The imagery is followed by a command to love one another (15:7-17). Jesus calls himself the vine that fulfilled God’s purpose of bearing fruit and his Father as the vine dresser. The disciples are the branches who were to bear fruit as well, though they failed initially. Constant remaining in Jesus is the only way disciples can bear fruit. Stress is thus laid on conformity to the life of Jesus. Cutting off dry and withered branches and the removing of the useless growth contribute towards better fruit-bearing. The emphasis is on the serviceable value of the vine. It is in the mutual relationship between the vine and branches. similar to that between the Father and the Son, that the vine is able to bear much fruit.³⁰

Conclusion

In conclusion, Johannine literature, with its deep exploration of natural images: water, light, wind, grain, harvest, and vine & branches, offers valuable ethical and moral guidance relevant to contemporary ecological challenges. By examining these environmental crises, this paper seeks to uncover how the teachings of the Gospel of John and the Epistles of John can inspire more sustainable practices and foster a deeper sense of responsibility towards the environment. Ultimately, this approach aims to contribute to the development of a more just and sustainable future for generations to come.

Bibliography

• Beasley Murray, George R. “The Signs of Jesus and their Significance.” Word Biblical Themes: John. Dallas, London, Singapore, Sydney: Word Publishing, 1989.
• Brown, Raymond E. The Gospel According to John, Anchor Bible, vol. 1. Garden City, New York: Doubleday & Co., 1970.
• Bultmann, Rudolf. Gospel of John: A Commentary. Philadelphia: The Westminster Press, 1971.
• Dodd, C. H. The Interpretation of the Fourth Gospel. Cambridge: The University Press, 1953.
• Dodd, C.H. Historical Tradition in the Fourth Gospel. Cambridge: Cambridge University Press, 1963.
• Hill, David. Greek Words and Hebrew Meanings: Studies in the Semantics of Soteriological Terms. New York: Cambridge University Press, 1967.
• Hunter, A. M. The Gospel according to John. Cambridge: Cambridge University Press, 1965.
• Joseph Lalfakmawia, H. Re-reading the Gospel of John: from Indian Perspective. West Bengal: SCEPTREE, 2013.
• Louis Martyn, J. History and Theology in the Fourth Gospel. Nashville: Abingdon Press, 1979.
• Sanjeeva Raj, P. J. “Ecological Predicaments of the Humankind.” Ecology: A Theological Response edited by Andreas Nehring. Madras: The Gurukul Summer Institute, 1994.
• Vandana, Sister. Waters of Fire. Warwick, N.Y: Amity House, 1988.
• Journals
• Achtemeier, E. R. “Jesus Christ, the Light of the World: The Biblical Understanding of Light and Darkness.” Interpretation: A Journal of Bible and Theology 17, 4 (1963): 439–449.
• John, V. J. “Ecology in the Fourth Gospel: The Use of Creation Images in John.” Indian Journal of Theology 46. 1&2 (2004): 13-25.
• Leon Dufour, Xavier. “Towards a Symbolic Reading of the Fourth Gospel.” New Testament Studies 27 (1981): 439-456.

Footnotes

1. P. J. Sanjeeva Raj, “Ecological Predicaments of the Humankind” Ecology: A Theological Response edited by Andreas Nehring (Madras: The Gurukul Summer Institute, 1994), 29. ↩
2. P. J. Sanjeeva Raj, “Ecological Predicaments of the Humankind” Ecology: A Theological Response edited by Andreas Nehring (Madras: The Gurukul Summer Institute, 1994), 29-30 ↩
3. H. Joseph Lalfakmawia, Re-reading the Gospel of John: from Indian Perspective (West Bengal: SCEPTREE, 2013), 125. ↩
4. Sister Vandana, Waters of Fire (Warwick, N.Y: Amity House, 1988), 289. ↩
5. V. J. John, “Ecology in the Fourth Gospel: The Use of Creation Images in John,” Indian Journal of Theology 46. 1&2 (2004): 14. ↩
6. V. J. John, “Ecology in the Fourth Gospel: The Use of Creation Images in John,” Indian Journal of Theology 46. 1&2 (2004): 14. ↩
7. Xavier Leon-Dufour, “Towards a Symbolic Reading of the Fourth Gospel,” New Testament Studies 27 (1981): 451. ↩
8. Lalfakmawia, Re-reading the Gospel of John: from Indian Perspective, 126. ↩
9. C. H. Dodd, The Interpretation of the Fourth Gospel (Cambridge: The University Press, 1953), 227. ↩
10. George R. Beasley Murray, “The Signs of Jesus and their Significance,” Word Biblical Themes: John (Dallas, London, Singapore, Sydney: Word Publishing, 1989): 49. ↩
11. Lalfakmawia, Re-reading the Gospel of John: from Indian Perspective, 126. ↩
12. Lalfakmawia, Re-reading the Gospel of John: from Indian Perspective, 126. ↩
13. J. Louis Martyn, History and Theology in the Fourth Gospel (Nashville: Abingdon Press, 1979), 36. ↩
14. V. J. John, “Ecology in the Fourth Gospel: The Use of Creation Images in John,” Indian Journal of Theology 46. 1&2 (2004): 17. ↩
15. V. J. John, “Ecology in the Fourth Gospel: The Use of Creation Images in John,” Indian Journal of Theology 46. 1&2 (2004): 17. ↩
16. E. R. Achtemeier, “Jesus Christ, the Light of the World: The Biblical Understanding of Light and Darkness,” Interpretation: A Journal of Bible and Theology 17, 4 (1963): 439–449. ↩
17. V. J. John, “Ecology in the Fourth Gospel: The Use of Creation Images in John,” Indian Journal of Theology 46. 1&2 (2004): 19. ↩
18. David Hill, Greek Words and Hebrew Meanings: Studies in the Semantics of Soteriological Terms (New York: Cambridge University Press, 1967), 202. ↩
19. Hill, Greek Words and Hebrew Meanings, 221. ↩
20. Hill, Greek Words and Hebrew Meanings, 234. ↩
21. Rudolf Bultmann, Gospel of John: A Commentary (Philadelphia: The Westminster Press, 1971), 142. ↩
22. C.H. Dodd, Historical Tradition in the Fourth Gospel (Cambridge: CUP, 1963), 365. ↩
23. Raymond E. Brown, The Gospel According to John, Anchor Bible, vol. 1 (Garden City, New York: Doubleday & Co., 1970), 141. ↩
24. A. M. Hunter, The Gospel according to John (Cambridge: Cambridge University Press, 1965), 79. ↩
25. V. J. John, “Ecology in the Fourth Gospel: The Use of Creation Images in John,” Indian Journal of Theology 46. 1&2 (2004): 20. ↩
26. V. J. John, “Ecology in the Fourth Gospel: The Use of Creation Images in John,” Indian Journal of Theology 46. 1&2 (2004): 21. ↩
27. Lalfakmawia, Re-reading the Gospel of John: from Indian Perspective, 127. ↩
28. V. J. John, “Ecology in the Fourth Gospel: The Use of Creation Images in John,” Indian Journal of Theology 46. 1&2 (2004): 22. ↩
29. V. J. John, “Ecology in the Fourth Gospel: The Use of Creation Images in John,” Indian Journal of Theology 46. 1&2 (2004): 22. ↩
30. Lalfakmawia, Re-reading the Gospel of John: from Indian Perspective, 127. ↩

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