Saint Hannibal’s Ecological Insight: Bridging Behavioural Ecology with Spiritual Teachings

One might wonder how spiritual teachings from Saint Hannibal can be relevant to the scientific field of behavioural ecology. Critics may argue that spirituality and science operate in fundamentally different realms. However, it’s essential to recognize that both domains seek to learn and promote the human condition and our interaction with the world. Saint Hannibal’s teachings, deeply rooted in compassion and spiritual guidance, emphasizing community welfare and sustainable living, align closely with ecological principles that advocate for the balance and interdependence of all life forms. There are philosophical and religious teachings that advocate for ecological consciousness. For instance, the concept of “Ahimsa”, or non-violence in Hinduism and Buddhism, promotes living in harmony with all living beings, which echoes the ecological principle of minimizing harm to other species. Similarly, the indigenous belief systems, such as those of the Native American communities, hold the Earth as sacred and stress the importance of living in balance with nature. Viewing Saint Hannibal’s spiritual guidance through behavioural ecology shows how fostering compassionate and disciplined communities contributes to ecological sustainability and environmental stewardship. This approach does not dilute the scientific rigour of ecology; instead, it enriches our understanding of human behaviour’s ecological impacts by incorporating a holistic perspective that includes spiritual and moral dimensions.

What is Ecological Compassion?

Several influential thinkers have significantly shaped the concept of ecological compassion, integrating environmental ethics with a deep respect for nature. Aldo Leopold introduced the ‘land ethic’ in his seminal work A Sand County Almanac, advocating harmony between humans and the environment (Leopold, 1949). Arne Naess developed the philosophy of ‘deep ecology,’ emphasizing the intrinsic value of all living beings and advocating for profound ecological awareness (Naess, 1973). In Animal Liberation, Peter Singer argued for the ethical treatment of all sentient beings and extended this to include environmental preservation as a moral duty (Singer, 1975). Vandana Shiva has focused on the impacts of industrial agriculture on biodiversity and promotes sustainable practices through organic farming and fair trade (Shiva, 1993). Lastly, Henry David Thoreau’s writings, particularly in Walden, emphasize a simple, mindful engagement with nature, influencing many to consider the spiritual and ethical dimensions of environmental interaction (Thoreau, 1854). These contributors have each highlighted the interconnectedness of human behaviour, ethical considerations, and environmental stewardship, enriching the discourse on ecological compassion.

“Ecological compassion” refers to a deep awareness and concern for the health and well-being of the natural environment, coupled with a commitment to act in ways that support and sustain ecological balance. This concept extends the traditional understanding of compassion—typically directed towards other humans or sentient beings—to include the broader ecological systems that support life on Earth.

In ecological compassion, actions and attitudes are guided by an understanding of the interconnectedness of all life forms and the environments they inhabit. These are used as the basis for intentionally taking steps to reduce harm, preserve biodiversity, and strengthen the resilience of natural systems.

Ecological compassion can manifest in various ways, including:

• - Advocate for and implement sustainable practices that reduce environmental footprints.

• - Supporting conservation efforts to safeguard endangered species and their habitats.

• - Educating others about the importance of ecological balance and how to achieve it.

• - Engaging in or endorsing policies and efforts addressing climate change, pollution, and resource depletion.

Ultimately, ecological compassion is about expanding the circle of empathy to include the natural world, recognizing that the health of human societies is deeply tied to the planet’s health.

Understanding Ecological Compassion in Saint Hannibal’s Teachings:

Behavioural ecology studies how an individual’s actions influence environmental survival and reproduction. Saint Hannibal’s approach to community development and individual discipline mirrors this, as he fostered environments promoting spiritual and physical well-being.

“(4) It is of help reporting some of the Father’s examples, in which he reveals himself a smart psychologist: For instance, a sister making the sign of the cross before little children in a careless or irreverent manner is implying to them that the sign of the cross is unimportant. She may be unaware of the impression she is creating. A sister or assistant who in the presence of even three-year-old children, speaks to the superior disrespectfully, diminishes for them the principle of divine authority, which is shared by the people who are in a position of superior. A sister or assistant eating or drinking greedily in the presence of children, teaches them gluttony in a masterly manner. We could give many examples which would seem trifles, but which have the power to waste the orphaned children’s soul because his pure, tender mind is able to feel in the innermost the bad qualities that a teacher nurtures tacitly or temporarily.” (The Father’s Soul, 1973: 595)

This passage illustrates how Saint Hannibal recognized the profound impact of observed behaviours on children’s development, akin to how behavioural ecology studies the influence of environmental factors on behaviour. He understood that children learn not only through direct instruction but also through observing behaviours exhibited by those around them, which can profoundly influence their values and actions. This alignment with ecological principles of interdependence and sustainability is evident in his teachings, such as his emphasis on prayer and community service, which foster a harmonious living environment.

Community as an Ecosystem:

“The Father installed several laboratories for his children: typography, tailoring, shoemaking, carpentry, machine-shop. The orphans were assigned ‘according to their vocational skills’ (God and Neighbor, 1925, page 11). For the orphaned girls he set up a laboratory for embroidery in white, silk, and gold, as well as crochet, pillow lace, spun gold, old fashion lace, and knitted goods. To foster emulation among the children, the Father organized the award days, the exhibition of the works, and a sharing in the profit so that at their going out of the institute, the orphans could get their money” (S.C. Vol. 5, page 80; – The Father’s Soul, 1973: 591)

This passage highlights Saint Hannibal’s vision of the community as a dynamic ecosystem, where each individual’s unique skills and talents are nurtured and harnessed for the collective benefit. By establishing various workshops and assigning tasks tailored to vocational skills, he fostered a self-sustaining community environment akin to a healthy ecosystem. In this setting, everyone had the opportunity to contribute, learn, and grow, much like different species in an ecosystem that each play a crucial role in maintaining ecological balance and health. This educational and vocational training provided not only practical skills and a sense of purpose but also reinforced the interconnected nature of community members, enhancing both individual and collective well-being. Saint Hannibal’s approach exemplifies how nurturing diverse talents within a community can lead to a resilient and supportive ecosystem, where each member’s growth contributes to the stability and prosperity of the whole.

“The Father wrote some rules about how to eat. They were read twice a month in the refectory: Moral precepts: 1) Say the prayer before and after eating. 2) Eat to obey the natural law, to keep yourself in good health, and to live according to the will of God, not for gluttony. 3) Listen to the spiritual reading at dinner so that the soul may be nourished. 4) Think of so many poor who are hungry, and resolve to help them as you can. 5) Think of the eternal celestial table, where Jesus our Lord is waiting for us in his kingdom to give us the food of eternal glory, if we deserve it. Hygienic precepts: 1) Eat slowly, and chew well the food. 2) Do not eat too hot food because it ruins your teeth and your digestion. 3) Do not drink cold beverage soon after eating because it ruins your digestion and your teeth. Fine manners precepts: 1) Eat what you are given without complaining, and get used to eating any food. 2) Eat with fine manners and take your time. 3) Do not dirty your hands, your face, and your napkin. 4) Do not rest your elbows on the table. 5) Eat in silence without making noise.” (S.C. Vol. 10, page 160 – The Father’s Soul, 1973: 595)

Sustainable Practices and Moral Precepts:

The passage underscores Saint Hannibal’s holistic approach to sustainability, emphasizing not only environmental conservation but also the integration of social and spiritual dimensions. His teachings advocate for mindful eating practices, moderation, and respect for all forms of life, fostering a lifestyle that minimizes ecological footprints while promoting overall health and well-being. Saint Hannibal’s guidance reflects a deep understanding of the interconnectedness between human behaviour and environmental health by instilling moral precepts that encourage consideration for the poor and hygienic practices that enhance personal discipline. These principles are pivotal in behavioural ecology, which explores how traditional wisdom can inform sustainable practices and promote harmonious interactions within ecosystems.

Behavioural Adaptations for Community Welfare:

Saint Hannibal’s teachings on community welfare seamlessly integrate behavioural adaptations that promote physical health and spiritual growth. By instituting specific eating rules, he addressed not only the hygienic aspects of health but also encouraged a lifestyle of mindfulness and consideration for others. These rules are part of a broader strategy to cultivate self-control, humility, and patience within the community, which is essential for fostering social harmony and reducing conflicts. His approach reflects a holistic view of community welfare, where behavioural adaptations are crucial for the survival and stability of the community, akin to the principles observed in behavioural ecology and by promoting behaviours that align with ecological principles, such as cooperation and resource-sharing, Saint Hannibal ensured that the community was not only resilient but also adaptive to environmental and social changes. This strategy underscores the interconnectedness of physical health, moral development, and ecological awareness, creating a well-rounded environment where individuals thrive in harmony with each other and their surroundings.

Legacy of Ecological Compassion:

Saint Hannibal’s teachings exemplify a profound understanding of the interconnectedness of spiritual, physical, and environmental health. His emphasis on mindful eating and compassion for the less fortunate showcases an approach that respects human needs and environmental sustainability. This legacy of ecological compassion is deeply embedded in his holistic approach to community care, which integrates spiritual guidance, educational enrichment, and physical well-being. By promoting behaviours that consider the ecological consequences of human activities, Saint Hannibal provided a blueprint for sustainable living that remains relevant to modern ecological movements. His life and teachings remind us to balance human activities with environmental preservation, urging us to manage community resources wisely and care for creation with enduring compassion.

A Call to Ecological Action

Saint Hannibal’s teachings and practices, as detailed in various volumes of his collected works, exemplify a profound commitment to the holistic care of individuals and communities, aligning closely with the principles of ecological compassion. His emphasis on the interconnectedness of spiritual, physical, and environmental health is evident in his dedication to providing not only religious education but also practical training in arts and crafts, ensuring good nutrition, hygiene, and overall well-being for orphans under his care (S.C. Vol. 10, page 207; Vol. 1, page 243) (The Father’s Soul, 1973: 562, 588). Furthermore, his approach to community welfare, which included advocating for the responsible management of resources and fostering a spirit of gratitude and reciprocity towards benefactors, reflects a deep understanding of sustainable practices that benefit both human and environmental systems (Vol. 42, page 74; Vol. 47, page 287) (The Father’s Soul, 1973: 663). These actions and teachings by Saint Hannibal demonstrate how integrating care for the environment with social and spiritual responsibilities can contribute significantly to the concept of ecological compassion.

Saint Hannibal’s life and teachings remind us that every action and decision impacts our environment. We can create more sustainable and resilient societies by adopting principles of behavioural ecology in our community interactions and personal behaviours and by integrating insights from various spiritual and philosophical traditions. Let his legacy inspire us to consider our behaviours’ ecological consequences and strive for a harmonious balance between human activities and environmental preservation, supported by a rich tapestry of global ecological wisdom.

Sources:

Leopold, Aldo. 1949. A Sand County Almanac. U.S.A.: Oxford University Press.

Naess, Arne. 1973. "The shallow and the deep, long-range ecology movement. A summary” in Inquiry: An Interdisciplinary Journal of Philosophy 16():95-100.

Singer, Peter. 2023. Animal Liberation: A New Ethics for Our Treatment of Animals (revised edition). U.S.A.: Harper Collins.

Shiva. Vandana. 1993. Monocultures of the Mind: Perspectives on Biodiversity and Biotechnology. UK: Zed Books, Ltd.

Thoreau, Henry David. 1845. Walden or Life in the Woods. U.S.A.: Princeton University Press.

Tusino, Teodoro. 1973. The Father’s Soul: Witnesses. Rome: General Curia of the Rogationist Fathers.

Fr. Viktor Emmanuel Aurellana is a Filipino Rogationist Religious Priest.