Creation and Christian approaches to ecology

From Christian Theology, Alister McGrath

In the closing decades of the twentieth century there was growing interest in the way in which the world is valued by human beings. Some writers have argued that the exploitative attitude to nature,

typical of the twentieth century, is a direct result of the Christian doctrine of creation. An excellent example of this is provided by an influential 1967 essay by historian Lynn White Jr. (1907–87), who argued that the Judeo-Christian idea of humanity having dominion or authority over creation has led to the view that nature exists to serve human needs, thus legitimating a highly exploitative attitude. Christianity, he argued, thus bears a substantial burden of guilt for the modern ecological crisis.

In particular, White argued that Christianity was to blame for the emerging ecological crisis on account of its use of the concept of the “image of God,” found in the Genesis creation account (Genesis 1: 26–7), as a pretext for justifying human exploitation of the world’s resources. The book of Genesis, he argued, legitimated the notion of human domination over the creation, leading to its exploitation. Despite its historical and theological superficiality, White’s essay had a profound impact on the shaping of popular scientific attitudes toward Christianity in particular, and religion in general.

 

With the passage of time, a more informed evaluation of White’s essay has gained the ascendancy. The argument is now recognized to be seriously flawed. A closer reading of the Genesis text indicated that such themes as “humanity as the steward of creation” and “humanity as the partner of God” are indicated by the text, rather than that of “humanity as the lord of creation.” Far from being the enemy of ecology, the doctrine of creation affirms the importance of human responsibility toward the environment.

                                                                             
In a widely read study, Imaging God: Dominion as Stewardship (1986), the noted Canadian theologian Douglas John Hall stressed that the biblical concept of “domination” was to be understood specifically in terms of “stewardship,” no matter what kind of interpretation might be placed on the word in a secular context. To put it simply: the Old Testament sees creation as the possession of humanity; it is something that is to be seen as entrusted to humanity, which is responsible for its safekeeping and tending. Similar lines of thought can be found in other religions, with discernible differences of emphasis and grounding; the Assisi Declaration (1986) on the ecological importance of religion may be seen as marking the recognition of this significant point.

A doctrine of creation can thus act as the basis for an ecologically sensitive ethic. For example, the environmentalist Calvin B. DeWitt has argued that four fundamental ecological principles can readily be discerned within the biblical narratives, reflecting the Christian doctrine of creation.

1. The “earthkeeping principle”: just as the creator keeps and sustains humanity, so humanity must keep and sustain the creator’s creation.

2. The “sabbath principle”: the creation must be allowed to recover from human use of its resources.

3. The “fruitfulness principle”: the fecundity of the creation is to be enjoyed, not destroyed.

4. The “fulfillment and limits principle”: there are limits set to humanity’s role within creation, with boundaries set in place which must be respected.

A further contribution has been made by Jürgen Moltmann, noted for his concern to ensure the theologically rigorous application of Christian theology to social, political, and environmental issues. In his 1985 work God in Creation, Moltmann argues that the exploitation of the world reflects the rise of technology, and seems to have little to do with specifically Christian teachings. Furthermore, he stresses the manner in which God can be said to indwell the creation through the Holy Spirit, so that the pillage of creation becomes an assault on God. On the basis of this analysis, Moltmann is able to offer a rigorously trinitarian defense of a distinctively Christian ecological ethic.