Stewards of Creation

A recent CSIRO report anticipates average temperatures will increase six degrees over the next seven decades. As a consequence Perth, capital of Western Australia, may be uninhabitable by the year 2070. Within this same period one quarter of species now living may disappear. While the science of climate change is still debated we cannot escape the evidence that human activity is degrading the planet. Deforestation, air and water pollution, growing problems with waste disposal, soil salinity, loss of top soil and the depletion of fish stock are just some of the problems we face.

Christians are promised a ‘new heaven and a new earth (2 Peter 3:13 – see also Rev.21:1) *. On ‘the day of the Lord … the elements will be destroyed by fire, and the earth and everything in it will be laid bare’ (2 Peter 3:10). If the current order is to disappear is any involvement in environmental issues and action on its behalf a distraction from our core mission? Or, paradoxically, are mission and earth-care intimately linked?

The creation, as God spoke it into being, was an expression of His eternal will – that the earth teem with myriad life forms. Eleven times we read in Genesis 1 the words “Let there be …” or similar. The Contemporary English Version reads “I command …” Through Isaiah God says “he did not create it [the earth] to be empty, but formed it to be inhabited’ (Is.45:18). Mankind was formed from the same ground as the “beasts of the field and all the birds of the air” (Gen.2:7,19). We were created an integral part of this creation “to work it and take care of it” (Gen.2:15). Our origins are intimately linked to this planet. It provides our life support systems – environmental destruction is ultimately self-destruction. We look forward to the earth made new (Rev.21:1). Our past, present and future are all linked to this planet.

As a consequence of sin the earth was cursed, evidenced by “thorns and thistles” (Gen. 3:17,18).  Isaiah (7:23-25) and Jeremiah (12:13) also associate thorns with sin. Throughout the Old Testament the state of the land reflects the people’s spiritual condition. Sin, including bloodshed (Nu.35:33), improper sexual conduct (Lev.18:1-27) and idolatry (Jer.3:9) defiles, or pollutes, the land. Fair treatment of the poor and the marginalised was a significant element of the Mosaic covenant. Faithfulness to it would bring material prosperity (Lev.26:1-13; Deut.28:1-14). The impact of sin would so affect the physical environment that it would cease providing life’s basic essentials (Lev.26:19,20; Deut.28:22-24; 2 Chr.6:26,28; 7:13). 

In words that reflect the state of the world today the prophet Hosea declared to Israel: 

There is no faithfulness, no love, no acknowledgement of God in the land. There is only cursing, lying and murder, stealing and adultery; they break all bounds, and bloodshed follows bloodshed. Because of this the land mourns, and all who live in it waste away; the beasts of the field and the birds of the air and the fish of the sea are dying. (4:1-3)

  

Isaiah has a similar message, this time in a global context. In chapters 13 to 23 he pronounces God’s judgements on Israel’s neighbors.  As a consequence of sin:

The earth dries up and withers, the world languishes and withers, the exalted of the earth languish. The earth is defiled by its people, they have disobeyed the laws, violated the statutes and broken the everlasting covenant. Therefore a curse consumes the earth; its people must bear their guilt. Therefore the earth’s inhabitants are burned up, and very few are left. (24:4-6)

The same social conditions that God condemned through the Old Testament prophets still exist – indifference to the plight of the poor, exploitation of the weak and the accumulation of wealth and power in the hands of a minority. Short term economic objectives and the pursuit of ever-increasing standards of living evidenced by the accumulation of material possessions is placing severe strain on the ability of planet earth to support its inhabitants. Paul describes a suffering creation looking forward to the time it “will be liberated from its bondage to decay and brought into the glorious freedom of the children of God” (Rom.8:19-22). Christ came not only to restore God’s image in humanity, but to redeem the creation that had been lost by Adam’s sin (Eph.1:10; Col.1:20).

Central to the book of Revelation is the universal struggle between good and evil. Through his two agents, the sea beast and the earth beast, the dragon exercises his usurped authority over the earth (Rev.13:1-17). Against this background an angel is seen “flying in mid-air” calling on the people of earth to “Worship him who made the heavens, the earth, the sea and the springs of water” (Rev.14:7). This angel is followed by another who proclaims the fall of Babylon (v.8). God’s people are later called out of Babylon (Rev.18:4), “The woman … that rules over the kings of the earth” (Rev.17:5,18).

Jeremiah described Babylon as a land of idols (50:2); an arrogant, oppressive power that defied God (50:16, 29-33); one that practiced violence and bloodshed (51:35). Ezekiel describes her as “a land of merchants” (16:29), a “city of traders” (17:4) and “the most ruthless of nations” (30:11). Babylon is destructive of all creation. She is condemned for her destruction of lands and animals (Hab2:17); a “destroying mountain” that “destroys the whole earth” (Jer.51:25). “Even the pine trees and cedars of Lebanon” rejoice at her destruction (Is.14:8).

True worship acknowledges God’s power and authority based on His acts of creation and redemption. Before He can recreate the harmony that existed between humanity and the creation in Eden He must first restore in us His image and likeness. To complete the work of redemption God must first destroy those who, by their continued rebellion against the principles of justice and compassion contained in His law have destroyed the creation (Rev.11:19).

True worshipers stand in sharp contrast to those who remain loyal to the destructive ways of Babylon. How would we respond if vandals destroyed the Mona Lisa or some other great work of art? How would we feel if something we had worked hard to create that gave us a deep sense of satisfaction was needlessly destroyed? How can we sit idly by while the greatest piece of artwork ever created is ruthlessly destroyed?

True worshipers find security in their Creator and self-worth in His sacrifice, not in the accumulation of wealth, possessions or power. When we pray “Our Father” (Mat.6:9) we acknowledge the shared ancestry of all humanity. God’s gift of Creation was meant for all His children. Paul likened the Church as a body. When one part suffers, we all suffer (1 Cor.12:26). Calvary show’s God’s concern for all of suffering humanity – a concern shared by His worshipers.

Calvary frees us to serve in the knowledge that God will provide for our needs (Mat.6:33; Luke 12:31-34). Freed from the necessity to accumulate we can practice generosity and simplicity of living. A lifestyle that is ecologically sustainable will preserve the treasures of creation for future generations and safeguard human well-being by ensuring all humanity have equal opportunity to share in creation’s bounties. When we are seen as responsible stewards of creation the world may take us more seriously when we invite them to worship the creator.

(April 2004)

* Unless indicated otherwise, all quotations are from the New International Version