environment
nˈvʌɪrənm(ə)nt/
1. the surroundings or conditions in which a person, animal, or plant lives or operates.
2. the natural world, as a whole or in a particular geographical area, especially as affected by human activity. “the impact of pesticides on the environment” (Oxford Languages)
I think at this point most of us, regardless of belief system or faith, know what Genesis 1:1 says. In the beginning God created the Heavens and the Earth. Period.
I know there are many theories and disputes regarding the first two chapters of Genesis, the creation narrative – from Creationist views, to heated debates about evolution, gaps and differences in the two narratives set forth and so forth – I want to state clearly here my firm belief that although an interesting past time, the exploration of our origins from both a Biblical and Scientific point of view, none of this is the focus of the Creation Narrative. There are two central themes however that I do want to explore. First of all – God created. Period. Full stop. And secondly, He entrusted us with the duty of looking after, loving and caring for His creation.
In the beginning God ‘created’ (Strong’s H1254: phonetic: baw-raw’) or bârâʼ implies not only a static work of creation, but also the institution of processes – like adaption or evolution over time. God spoke, and from His Word – living and active – all things were created. Our natural environment came into being.
Colossians 1:16 – 17 says: [16] For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: [17] And he is before all things, and by him all things consist.
Things visible – trees, rocks, plants, soil, bodies of water, living creatures great and small – as well as the invisible – processes and powers that keep things going. All of creation exists because of and continues o exist within the parameters and the boundaries He spoke into being.
Creation continues not only to exist, but also to expand and grow through the Exousia – or the delegated authority of God.
This delegated authority is not only seen in the invisible forces in our natural environment – things which, as humanity is evolving and moving forward, have started becoming visible as we unravel the intricacy and beauty our natural world – but also built into us.
When God created us He gave us authority and stewardship over creation. He charged us with exploring and taking care of His creation.
I have a great admiration for the Franciscan tradition in terms of their approaches to justice and especially the environment.
Keith Warner opens his paper, entitled ‘Franciscan Environmental Ethics: Imagining Creation as a Community of Care’ with the following thought: “Christian environmental ethics has yet to fulfill its potential. This field has yet to capture the imagination of a broad section of Christians; it has yet to make compelling arguments that moral concern for the Earth and its ecosystems are integrally related to the practice of Christian faith; it has yet to successfully persuade Christians that all creation is a community of moral significance.”
He continues to cite possible reasons for this failure. For example our failure to create a compelling moral narrative/framework – quite possibly because we have been focusing on apologetics – taking a defensive stance, focusing on only the first two chapters of Genesis – we are so busy arguing about the creation narrative, that there is no room for any practical action.
I love the Gospel According to Mark. In it Jesus is depicted as a man of action – Jesus takes charge. He is the Shepherd. He is the Healer. He is an Activist.
Are we not called to be activists? Are we not called to actively seek justice for the oppressed?
Creation groans.
Are we not called to act as stewards and fight for the dignity and conservation of God’s creation?
Many of us are immersed in eschatology – worrying about the end of the world – but we forget the beauty of the present. The beauty that surround us now. No wonder Jesus, in His sermon on the mount, asked, “why do you worry about tomorrow?” – be in the moment!
Scripture is full of references to nature, the beauty thereof, God revealed therein – if God is revealed in nature, if we can see His fingerprints on the mountain, and hear the whispers of His love in the hush of the ocean – why are we not actively working to preserve this moment?
Beyond this, there are some very real consequences to not taking care of what God has lovingly created and placed in our care.
From extreme weather to rising sea levels – whole communities get affected.
And it’s usually within our more marginalized communities.
How often do we hear about wildfires taking whole communities out? Leaving people homeless, destitute, hopeless?
How often do we see floods and extreme weather impact our poorer communities? Lives are lost in the process. Children drown.
“The impacts of climate change will not be borne equally or fairly, between rich and poor, women and men, and older and younger generations.” – UN Sustainable Development
Mary Robinson, the first female president of Ireland, former UN High Commissioner for Human Rights, and a strong advocate for climate justice says that climate justice “insists on a shift from a discourse on greenhouse gases and melting ice caps into a civil rights movement with the people and communities most vulnerable to climate impacts at its heart,”
Gigantic companies and conglomerates are often the biggest polluters – and our communities suffer because no reform is taking place.
It is one thing for us to take responsibility in terms of what we can do – be a “good” person – buy eco-friendly products, recycle, be kind to your pets, rescue some strays, plant a tree, take care of your community – but it doesn’t change much. What Mary Robinson, and many advocates like her are talking about in terms of climate justice, is not merely a concept but a civil rights movement – seeking justice for those oppressed by structures much larger than they are, the structures responsible for the destruction of our planet.
Low income communities, people with disabilities, and the elderly for example can be more susceptible to the risks of climate impacts.
We’ve seen the stories on the news of peoples homes being carried away by raging storms and floods, youths dying in raging wildfires. We’ve seen crowded slums with poor air quality, poor access to clean water, major food instability – we’ve seen our brothers and sisters suffer on tv, and yes, we pray for them… but Jesus was a man of action. What are we doing?
Our shorelines are disappearing, our coral reefs are dying. Once beautiful and alive with splendour, kaleidoscopic and magnificent in its complexity – now lifeless and pale.
Many of our communities don’t have the resources to deal with the effects this has on the community itself – for example, the coral reefs dying doesn’t impact anyone specifically, right?
Wrong.
Coral reefs protects coastlines from storms and erosion. These beautiful, stationary creatures are also a source of new medicines – medicines used to treat things like cancer, arthritis, Alzheimer’s, heart disease, and certain viral and bacterial infections – according to the US Ocean Service, coral reefs can be considered the 21st century’s medicine cabinet. It also offers food security and jobs – from tourism to fishing to medicine.
If we examine “The Canticle of Creatures” by St. Francis of Assisi we find a connection between all living things – as Elizabeth Finnis so beautifully explores: “For Francis, as God is Our Father, he saw family relationships within all Creation. Birds, fire and wind are brothers. The moon, stars and water are sisters and our planet Earth who nourishes us is Mother. Creation is nature viewed with The Creator in mind, creation is fullness, life and community. Creation becomes fraternity.”
We are all connected – all the creatures of God – all of Creation – I am a note in a chord in a progression forming a beautiful melody, which in turn is part of a greater whole – the symphony of Creation, composed, carefully and beautifully by our Father.
Yes, we are but pilgrims and travellers in this world – we speak of the transience of earthly things – how it is supposed to die and fade away – but what then of the stewardship we were charged with?
Adam was charged with naming the animals, one by one – according to the creation narrative.
There is a connection.
We have become careless stewards.
Jesus asks his listeners to look at the birds. God’s eye is on every single sparrow. He clothes the flowers of the field in splendour.
God cares for His creation, and so should we.
Beyond that we need to understand that our natural environment is a interwoven web of ecosystems and habitats. Everything affects everyone eventually. If destructive fishing practices and pollution destroys our ocean food security is affected, our economies suffer, people lose their jobs – lose their homes – lose their livelihoods, and sometimes their lives.
Jeremiah 2:7: “And I brought you into a plentiful land to enjoy its fruits and its good things. But when you came in, you defiled my land and made my heritage an abomination.”
We squander our resources. So much so that wars are fought over it. People die.
The Levites were given towns to live in, and in the book of Numbers it is made clear: “You shall not pollute the land in which you live, for blood pollutes the land, and no atonement can be made for the land for the blood that is shed in it, except by the blood of the one who shed it. You shall not defile the land in which you live, in the midst of which I dwell, for I the Lord dwell in the midst of the people of Israel.” (Numbers 35:33-34)
We have squandered many resources, the land of plentiful has been divided, conquered, and defiled – and further defiled and polluted by bloodshed.
Our people are starving. Our people are dying because of poor access to water and sanitation – air pollution is real, and chronic illness is increasing.
Fauna and flora are wasting away, and with it medicine, food, and ultimately beauty.
We are burning this planet.
Ultimately, in seeking justice for God’s creation we need to do more than simply ‘going green’. We need to start raising awareness, we need to get involved in and support community projects,, get involved in our communities and help those affected by climate change by providing resources, or supporting initiatives that do.
Get your voice heard.
As this series continues, let us think about how we can practice our theology – live it, instead of just thinking and talking about it.
Let us think about Christianity practically – as something you DO, and not just something you “believe”.