By Gladys Mok
Being sustainable and environmentally friendly are phrases commonly used nowadays. Markets, businesses and buildings promote themselves by being green. The environment has found its way into the political system, and politicians often include environmental issues in their speeches and political agendas. Climate change is one of the main driving factors contributing to this increasing awareness towards protecting the environment, and it has brought together countries around the globe to find a solution to manage this alerting situation at hand. However, climate change is not the only environmental issue of concern. Energy use, land degradation, water quality degradation, species extinction, waste generation, and global toxification are other significant ecological problems that draw people’s attention. This awareness does not come into being within a day. There has been a long evolution in bringing society to this state of heightened awareness. Different world models drive such evolution at various periods. The Christian perspective on environmental stewardship, emphasizing creation and humans as stewards, is a significant and enlightening viewpoint in this discourse. We seek to explore this perspective and its implications by examining the worldviews in which we have been immersing.
Evolution of societal view on the environment
Environmental issues are present in different areas around the globe and encompass all aspects of life. The contributing causes could be economic, political, natural, industrial, etc. However, they are mainly governed by people’s views and understanding of the environment. The historical evolution of societal views on the environment carries significant weight in shaping our present knowledge and actions, and it is an engaging and intriguing aspect of our exploration.
Nature is considered the oldest term to reference the earth or its surroundings. The root of this word is related to birth, like nativity. The reason for choosing this word is to imply a mystery associated with the earth. The earth appears to have this randomness, yet connectedness, for from it is a source of life. This view resonates with the Hebrew thought. Due to this life-giving property of nature, Greeks, like the Stoics and Aristotelians, held a high view of nature. They both see a dynamic order as having the universe together. Although the order that resides within is unknown to humans (frequently, this order is linked with the concept of a god), the purposes of all things derived from this dynamic order are considered closely associated with humans, who are rational and thus justified to be the carriers in fulfilling their purposes and those of others. With this view in mind, there would be a reverence toward nature.
Conversely, other schools of thought, like Platonic and Epicurean, focus more on the randomness view towards nature. They view nature as something that exists without defining order; therefore, it has no purpose. Either taking on the view of nature has paved the way for viewing nature as something humans can use for their benefit. It paves the way in viewing the inherent existence of all things for humanity and that nature’s meaning or significance depends on humans.
The evolving human views toward the earth have transitioned from considering it a part of nature to a resource. This shift led to the belief that the earth could be utilized and controlled for human benefit. As science and technology advanced, the concept of the earth as a limitless resource became prevalent, promoting the idea of gaining knowledge to have power over nature. However, the rise of Romanticism in the late 18th century challenged this resource model, emphasizing the importance of protecting wilderness areas. Subsequent influences from Eastern religions, feminism, and space discoveries led to the development of the “ecosphere” concept, highlighting the interconnectedness of all living and non-living things. This evolution of human perspectives on the earth reveals the flaws in each model and the need for proper care of the environment.
The will of God – Creation
As demonstrated above, the choice of words when referring to the earth shows the model system one believes in and would govern one’s action in treating the environment. Using nature, resources, or the environment reflects a model that humans could manipulate and exploit the earth for their use. The Bible uses another word within the Christian circle to refer to the world. It is the word ‘Creation’. The word creation presents a model that humans can no longer see themselves as the center of everything. Creation signifies the existence of a Creator. Since creation is “made and unable to exist by itself, it has to be sustained by a creator.” It places the creator as the center (Hebrews 1:3; 1 Corinthians 8:6; Colossians 1:15-17; John 1:1-3) and the creation as something of purpose and pleasures of the creator.
It brings us to the question of the view of God on creation. In the Genesis account, God declared what he created “was good” (Genesis 1: 10, 12, 18, 25; 1 Timothy 4:4) throughout the creation process. In the end, “God saw all that he had made,” and he declared that “it was very good” (Genesis 1:31). The comment “very good” placed on creation reflects a “very positive and definite affirmation of the value of the natural world.” To view creation any less or different from this perspective (e.g. to view creation as something that has no inherited value apart from human uses) is to put ourselves in direct conflict with God’s declaration.
One inherent value of creation is its vivid display of concepts taught in the Bible. God has revealed this point to Job in their dialogue. God points out that creation is outside of human understanding and control. It is precisely for this reason that one of the values of creation is found. Such inability of humans to understand and control is to remind humans of the creator, remembering that all of creation is of the Lord’s, the creator’s.
Moreover, it reminds us that humans are part of this creation, too. Therefore, humans ought not to view themselves as exalted over the rest of creation and to derive the value of creation solely from themselves. As Van Dyke et al. concluded, “Creatures are good not in themselves but because of their creator who is good, acknowledges them, calls them his own and pronounces them good.”
The Will of God – Humans as Stewards of Creation
Although human beings are part of creation, it is essential not to ignore the Biblical view on the uniqueness of human beings. C. J. Thompson stated the following to prevent the concept of Monism, where everything is one, from creeping in:
To persistently speak of humans and their environment without any reference to our status as intellectual creatures within an ordered cosmos is to reduce the human person to a mere animal among creatures. It is to deny the spiritual capacity of the human person as that intellectual being capable of unifying in a single intellectual apprehension, an ordered whole, a unified world.21
This statement serves as a good reminder that human beings, the only creatures, are made in the image of God (Genesis 1:27). This does not imply or signify that humans are gods. It refers to the relationship with the creator. It calls and makes humans aware of the responsibility to have a responsible relationship (i.e., a relationship with care, love and justice) with God, each other and the rest of creation within this created order.
This God-intended responsibility is displayed in the Genesis account. In Genesis 1, God commanded Adam to subdue the earth (Genesis 1:28). Over the past centuries, many have used this to justify their brutal and irresponsible acts towards creation. However, the root of this word, subdue, is associated with serving, keeping, watching and preserving. Such understanding is supported by another comment given to Adam regarding his proper attitudes towards the earth. This comment is found in Genesis 2: 15, to work and take care of it (the rest of creation).
Moreover, in Genesis 2:19, although Adam can name the different creatures, this does not signify Adam’s right to manipulate and control. Biblical understanding of naming is not a mere act of classification of objects. It concerns a deep understanding and recognition of the innermost being of the named object. It means a relationship full of respect and care. In addition, God could have called the creatures himself, as Adam and Eve did. For other creatures, God “brought them to the man (Adam) to see what he would name them; and whatever the man called each living creature, that was its name” (Genesis 2:19). From here, God set humans a unique role that creation is to be completed through humanity. As a result, when humans are faithful stewards of God’s creation, there will be blessings to all of creation.
The effect of this unique position of humans hinges on humans’ relationship with God. When there is a right relationship with God, they can maintain and extenuate harmonious relationships with the rest of creation. People worship God through their treatment of others and the rest of creation. Therefore, it is essential to remember the truth regarding sin while considering the theology of stewardship.
The will of God – Shalom
Concerning the above thought, humanity’s role as a steward can never be viewed without the lens of human fallenness. “Neglecting a consideration of our fallenness, our alienation from the created order, runs the risk of forgetting that such alienation, which lies at the heart of every human person’s encounter with creation, finds its remedy only in the grace of Christ.” The grace of Christ on the Cross is intended for humanity and all creation (Colossians 1:15-20; Romans 8:19-22). God’s covenant with Noah also reflects the embrace of all creation (Genesis 9:1-17).
This grace of Christ is to reconcile all things to him and establish shalom. Shalom refers to wholeness without opposition and hostility. It encompasses more than the establishment of the right relationships. It also implies joy and pleasure flowing out due to these right relationships. Shalom could only be established while humanity reconciles back to God and sees serving God as a true delight. It requires a change of heart and mind to the mind of Christ (Philippians 2), where repentance is needed. This repentance is not limited to individuals. It applies to communities. The concept of the linking of shalom and repentance is evident in the Old Testament, particularly in the decree concerning the jubilee:
The jubilee, proclaimed on the Day of Atonement, was society’s response to the renewal of creation. Debts were cancelled, enslaved people were released, and ancestral property returned. It was the good news of a ‘year of release’ and later became the ‘remission of sins’ in Matthew’s definition of the Last Supper (Matthew 26:28).
Shalom and Jubilee are both linked with rest and celebration. They are meant to be kept holy and highlight the need to rest for the land and its inhabitants. Resting on the Sabbath day raises the recognition of the creator and helps people recall the goodness of creation.
Christian Response to the Will of God concerning the creation
The first is repentance. Christians often only focus on repenting sins against God and others. Sins against the creation are usually neglected. However, when Christians claim to follow Christ and seek to have the mind of Christ, we need to place creation into the picture as well. We ought not to limit the mind of Christ to people only. We are to be servants of all, others and the creation.
The second is to recognize we are to operate as a community, as the body of Christ. As Wilkinson has put it, “human is a unity displaying a remarkable variety of interdependent characteristics.” This display includes the body, mind and soul. Each represents the different aspects of how the community of Christ could act as a steward of creation. The body represents the physical, chemical, and biotic characteristics. It draws our attention to the need to understand and evaluate the current state of creation. Therefore, Christians must pay attention to new scientific research that would add to the knowledge and information required to make wise and just decisions or proclamations concerning the creation. Mind represents the physical, rational and language-use capacities. As eluded from the body characteristics, various information and knowledge must be compiled and understood rationally. It is also essential to be aware of the connectedness of environmental and social justice issues. As a result, Christians are to be a voice in society in speaking and “denouncing the savage…system that irrationally exploits resources at the expense of the people’s life and health…that is the magisterium of the church, and that is the Gospel”. Soul represents human aesthetic, moral and religious capabilities. Christians are given insights and inspiration to see that creation is not raw materials to be exploited and manipulated but has an inherent value.
The last is to recognize our dependence on God for all these responsibilities. Without God’s grace, power and reconciliation, human intended reasonable efforts could end with opposite results. Alexander pointed out, “Major opposition in the ecological battle came not from evil people bent on destroying the environment, but rather from well-meaning citizens pursuing markets under a secularized entrepreneurial tradition.” It is because there are always other responsibilities like war, disease, poverty, hunger, or different issues that have to do with development, which are apparent tensions with the need to care for creation.
Therefore, Christians need to see care for creation as biblical, part of God’s intended will for humans. It is also essential for churches to have a realistic picture of the state of the world. However, we should not be bound by the world’s understanding of the environment. We shall not simply adopt secular views toward the earth. The Spirit and the Word inspire us to see and understand the world in a new light. This new light shows us that Jesus reconciled all things to him on the cross, and one day he will renew everything. Therefore, churches need to include creation, care and healing of creation as part of the gospel.
References
Alexander, Thomas G., “Stewardship and Enterprise: The LDS Church and The Wasatch Oasis Environment, 1847-1930,” Western Historical Quarterly (1994): 341-64.
Barker, Margaret, “The Earth is the Lord’s: The Biblical View of the Environment,” International Journal for the Study of the Christian Church (2008): 192-202.
Barker, Margaret, “Environment Theology,” (2005) www.margaretbarker.com/Papers/EnvironmentTheologyInTheBible.pdf
Fraser, Barbara J., “Catholics Line up Against Mining Operations in Peru,” National Catholic Reporter (January 25, 2008): 8-9.
Harakas, Stanley S., “The Earth is the Lord’s: Orthodox Theology and the Environment,” Greek Orthodox Theological Review (1999): 149-62.
Lowe, Ben, Green Revolution: Coming Together to Care for Creation. Downers Grove: InterVarsity Press, 2009.
Porter, H. Boone, “Creation, Environment, and the Small Church,” Anglican Theological Review (1996): 576-86.
Thompson, Christopher J., “Beholding the Logos: the Church, the Environment, and the Meaning of Mank” (2009): 33-52.
Van Dyke, Fred, David C. Mahan, Joseph K. Sheldon, and Raymond H. Brand. Redeeming Creation: The Biblical Basis for Environmental Stewardship. Downers Grove: InterVarsity Press, 1996.
Wilkinson, Loren and Mary Ruth Wilkinson. Caring for Creation: In Your Backyard. Vancouver: Regent College Publishing, 1992.
Wilkinson, Loren, ed., Earth Keeping in the ‘90s: Stewardship of Creation. Michigan: William B. Eerdmans Publishing Company, 1980.
World Evangelical Fellowship Theological Commission, “Evangelical Christianity and the Environment,” Pages 345-59 in Mission as Transformation. Edited by V. Samuel and C. Sugdon. Oregon: Wipf & Stok: 1999.
Author Reference:
Gladys Mok currently works as the Deputy Director of International Ministries at Fight4Freedom. After graduating from Tyndale Theological Seminary, she began her Outreach ministry caring for Trafficking survivors and served in this area for more than ten years.