This paper seeks to present a theological ethics of responsibility rooted in the Filipino lingua-cultural concept of pananagútan (accountability). I aim to show the potential of this concept for bringing together ethical frameworks previously proposed by evangelical Asian theologians and adding important biblical nuance to the conversation. Pananagútan is a multifaceted ethical concept that recognizes the legitimacy of various ways people determine the value of the environment. It has the depth and complexity to bring together biblical motifs such as stewardship, eschatological vision of renewal, justice, and the value of life. In other words, the pananagútan concept pushes us to act as stewards of God’s creation because of its inherent (origin, nature, and purpose) as well as its instrumental value (utility).
To undertake this task, I first examine the distinct theological features of previous approaches, focusing especially on Asian evangelical theologians Ken Gnanakan and Athena Gorospe. Gnanakan and Gorospe present ethical paradigms which intentionally avoid utilitarian appraisals of the environment, seeking to deflect charges that the Genesis creation story is harmfully anthropocentric. Critics such as Lynn White Jr. have argued that the words “rule,” “dominion,” and “subdue” (Gen 1:26-28) have been interpreted as granting humanity permission for further exploitation of the environment. In response, Gnanakan and Gorospe highlight biblical themes that mitigate this exploitative interpretive lens.
In the second part of the paper, I seek to define the lingua-cultural concept of pananagútan and present its theological nuances. A pivotal aspect in this section involves examining various Filipino translations of key biblical texts (e.g., Exod 21:8; Num 1:50; Deut 24:5; Rom 1:14). Despite various alternatives available for expressing the notion of accountability, translators consistently use pananagútan due to its theological depth and suitability. I will also identify some Filipino values that are closely connected with pananagútan.
The third section demonstrates how the concept of pananagútan can build on the best aspects of previous frameworks for Christian environmental ethics while also deepening our understanding of the biblical warrant for creation care. For instance, pananagútan conveys important elements of biblical justice that are often overlooked in other frameworks, such as paying attention to the suffering of nonhuman creatures, admitting one’s guilt, and assuming accountability for the restoration of the natural world.
Finally, I contend that the concept of pananagútan plays a significant role in addressing the biblical perspective on human responsibility toward future generations. This topic adds an important and nuanced layer of moral obligation that should shape the way Christians treat their earthly home.