Inspirerende ekologiese aanhalings


Civilizations at the height of their powers have found it hard to maintain a sense of limits. Each in turn has been captivated by the idea that it alone was immune to the laws of growth and decline, that it could consume resources indefinitely, pursuing present advantage without thought of future depletion. Never is this more likely when we lose the sense of awe in the face of totality.

The great faiths teach a different kind of wisdom: REFERENCE in the face of creation, RESPONSIBILITY to future generations, And RESTRAINT in the knowledge that not everything we can do, should we do.


I believe that we have little chance of averting an environmental catastrophe unless we recognize that we are not the masters of Being, but only part of Being. We must recognize that we are related to more than the present moment and the present place, that we are related to the world as a whole and to eternity. We must recognize that, by failing to reflect universal, supra-universal and supra-temporal interests, we do a disservice to our specific ,local and immediate interests. Only people with a sense of responsibility for the world and to the world are truly responsible to and for themselves.


One might say that sustainability is the minimum threshold which societies must reach. In a strict sense, unless societies become sustainable they will decline-sustainability is thus not a towering aim but the lowest conceivable attainment…Once one has secured sustainability, sustainable development will cease to be an end to itself and will open novel questions about how to live well and about the socially sanctioned aims of life. Questions about how to live meaningfully within environmental limits, about what the “good life “would involve, are constantly marginalized.


There is no such THING as the environment. THE environment-singular- does not exist. In its basic sense to talk of the environment is to talk of the environs or surroundings of some person, being or community . To talk of the environment is always elliptical: it is always possible to ask “whose environment?’ In practice talk of the environment is at best a shorthand way of referring to a variety of places, processes and objects that matter, for good or bad, to particular beings and communities: forests, cities, seas, weather, houses, marshlands, beaches ,mountains ,quarries, gardens, roads and rubbish heaps…Environments-plural- and their constituents, good or bad, matter to us in different ways . First, we live from them-they are our means to our existence. Second, we live in them-they are our homes and familiar places in which everyday life takes place and draws its meaning, and in which personal and social histories are embodied. Third, we live with them-our lives take place against a backdrop of a natural world that existed before us and will continue to exist beyond the life of the last human, a world that we enter and for which awe and wonder are appropriate responses. These different relations to the world all bring with them different sources of environmental concern.


Many religious communities are increasingly adopting the climate change issue in fulfilment of their stewardship.


Never doubt that a small group of thoughtful committed citizens can change the world. Indeed, it is the only thing that ever has.


Less is more.

LUDWIG MIES VAN DER ROHE, Moderne argitek.

Dade het gevolge

Ou Amerikaans-Indiaanse gesegde

‘n Padda drink nie die poel waarin hy leef leeg nie.

Ou Amerikaans-Indiaanse gesegde


Thoreau Walden, 1854

As ek dit nie doen nie, wie sal?
As ek dit net vir myself doen, wat is ek?
As ek dit nie nou doen nie, wanneer?


The campaign against climate change is an odd one. It is a campaign not for abundance, but for austerity. Strangest of all it is a campaign not just against other people, but against ourselves.


‘n Mens se basiese behoeftes is beperk en kan bevredig word.
‘n Mens se begeertes is onbeperk.


Ons erf nie die aarde van ons voorvaders nie,
Ons leen dit aan ons kinders

Ou Amerikaanse Indiaanse gesegde

We carry the symptoms of the ecological crisis in our own bodies.


The majority of people in the world today seem to have lost touch with the earth from which we were all born. And because we no longer experience ourselves as part of the cosmos, many of us are participating in the destruction of God’s Creation. When we lose touch with creation, we lose touch with God.


Greed has been shown to be not merely an individual flaw but one that has led to the formation of formidable political and economic structures that enable a few people to seek unlimited financial gain.


Take action to transition from carbon-based to renewable energy, to narrow the gap between those of us who are rich and those of us who are poor, to respond to the needs of climate refugees….and to advocate for policies that will restore ecological balance.

Call to action to North American churches by International ecumenical team

Environment is becoming core business for the Church.


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