A plea for Environmental Stewardship or 'Creation Care' from Biblical principles. With Addendum and End Notes.
From Fear to Love: A Rationale for Environmental Stewardship
Written for Faith and Practice Theological Journal during Nov.1996.
Many people have a strong opinion with regard to environmental issues. Some warn about the eventual depletion of earth's resources: others foresee the discovery of new resources for an increasingly productive humanity.[1] Some are fearful about the future of the planet earth: others are scornful about the purported urgency of any present or future environmental crisis. Statistics are quoted by both sides in their arguments for or against environmental concerns.
Rather than quoting statistics, this essay will present a biblical case for environmental stewardship. Webster's Dictionary defines "environment as "all the conditions, circumstances, and influences surrounding, and affecting the development of an organism or group of organisms." A steward is defined as "one who acts as supervisor or administrator, as of finances and property, for another or others."
Jonathan Edwards explained stewardship in this way:
He that has a treasure committed to him by the owner, and takes the care and charge of it, not as his own possession, but only to improve or keep for an appointed time, must return that treasure to the owner when his time is out, and is accountable to him how he has fulfilled that which he undertook.[2]
A Christian steward is one who manages the resources of God in a way that honors God, and whose obedience to God extends to every manner of activity and life.[3] Environmental stewardship, then, is the careful maintenance and preservation of those "conditions, circumstances, and influences" which together make up God's created order. To discover the contours of biblical environmental stewardship, we must turn to Scripture---the only perfect rule of faith and practice.
But as we turn to Scripture we are struck with an obvious fact: the commandment, "Thou shalt not ruin the environment," is nowhere to be found, and yet the concept of environmental stewardship is inescapable. This is as it is with some other doctrinal issues as well. Although the word "trinity" is not found in the New Testament, the books of the New Testament are explicit in their presentation of God as Father, Son, and Holy Spirit. Although the word "theocracy" is not found in the Old Testament, the books of the Old Testament clearly announce God's intention that ancient Israel's Church and State be unified together as a theocracy in allegiance to Him. Although the term "racial prejudice" is not found in Scripture, it is obvious from the reading of Acts 2:5-11, 8:26-39, and Revelation 7:9 that racial prejudice is inappropriate for the Christian.
The biblical case for environmental stewardship will not be based on a particular creation care commandment or proof text. Rather the principles of environmental stewardship will be derived from those most general and central of all commandments which bear upon human beings-the "cultural mandate" and the "two greatest commandments."
CREATION, FALL, AND CONTINUED OBLIGATION
The biblical warrant for creation care is found I in Genesis 1:26-30, a passage known in Reformed theology as the "cultural mandate:"
Then God said, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground." So God created man in his own image, in the image of God he created him; male and female he created them.
God blessed them and said to them, "Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground." Then God said, "I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food.
And to all the beasts of the earth and all the birds of the air and all the creatures that move on the ground---everything that has the breath of life in it--I give every green plant for food." And it was so.
Man, created in the image of God, was given a mandate to exercise dominion over the rest of creation. Humanity was commanded by God to fill the earth and gain control over the other creatures of the earth. Moreover, as Genesis 2: 15 informs us "The LORD God took the man and put him in the Garden of Eden to work it and take care of it." Adam was to take care of creation, not abuse it.
Genesis 3 contains the horrendous chronicle of the Fall. In verse 17, we read of God's words of judgment to Adam, and through Adam to all humanity: "Cursed is the ground because of you." All of creation now suffers as the result of Adam's fall into disobedience. Indeed, all of our environmental problems can be traced back to the Fall, and these problems will be ongoing until the Fall is finally and completely reversed. Romans 8:22 states that creation has been "groaning" right up to the present time.
Not only has the ground been directly cursed by God. The sinful nature of human beings also results in specific sins directed against creation. Indeed, fallen humanity has continued to relate in a fallen manner to the rest of creation. Human beings have spurted huge amounts of gaseous poisons into the atmosphere. They have turned once beautiful bodies of water into cesspools. They have tortured, maimed, and killed the creatures of the earth. This is nothing to be proud of.
Tony Campolo is convinced that the human race has abused its privilege:
"How many chimpanzees and monkeys have been tortured and abused, not for a high and lofty purpose like seeking a cure for cancer or AIDS, but to provide insensitive scientists with the opportunity to carry out unnecessary experiments or to test some frivolous product? How many small animals have been jabbed with needles and subjected to slow and painful deaths, not in an effort to find a cure for something like Lyme disease, but to find out which product makes for curlier hair? The record is clear. We are making animals endure incredible pain without sufficient justification. I cannot believe Jesus is pleased with this. Animals should be used for necessary medical experiments but never for the development of beauty aids and toiletries. And when animal testing is warranted, every effort should be made to minimize the pain these animals have to endure."[4]
The cultural mandate was never intended to be an excuse for cruel behavior or exploitation of creation and its creatures. We see in Scripture a presentation both of human rights and responsibilities. God, in his mercy to fallen man in a fallen and hostile world has granted to people the right to eat meat (Gen. 9:3), a privilege which remains allowable for the New Covenant people of God (Rom. 14: 1-9). Such an allowance, however, is quite different from a demand to annihilate all animal life or mistreat animals. In fact, as Proverbs 12: 10 states, "A righteous man cares for the needs of his animal, but the kindest acts of the wicked are cruel."
HONORING BOTH SIDES
Biblical environmental stewardship acknowledges both the importance of creation and the value of human beings created in the image of God. It is difficult to find political platforms which honor both sides of the cultural mandate.
One political position emphasizes the priority of environmental action while tacitly endorsing the killing of unborn human beings. Another political position views creation as the exclusive property of the human race, to be used at its whim and leisure. Neither position is especially biblical. The biblical position involves taking care of what God has created as well as recognizing the unique importance of the human race.
Thus there remains for human beings the obligation to care for creation. This obligation is put forth in the Psalms. Yes, it is true that "The earth is the Lord's and everything in it" (Ps. 24: 1) and that "God is King of all the earth" (Ps. 47:7). But it is also true that God has made man "ruler over the works of his hands," having "put everything under his feet: all flocks and herds, and the beasts of the field, the birds of the air, and the fish of the sea, all that swim the paths of the seas (Ps. 8:6-8). May we who have been placed as rulers over the created order never forget that "the Lord is good to all; He has compassion on all He has made" (Ps. 145:9). As Jonah 4: 11 tells us, the Lord had compassion even for the cattle of Nineveh.
God cares about what happens to His creation. Therefore, Christians are to exercise dominion rightly by honoring what God has created and by striving to improve what has become fallen.
Francis Schaeffer, echoing the mindset of Jonathan Edwards, put it this way:
"Man has dominion over the lower orders of creation, but he is not sovereign over them. Only God is the Sovereign Lord, and the lower orders are to be used with this truth in mind. Man is not using his own possessions.. ..[Nature] is not ours. It belongs to God, and we are to exercise our dominion over these things not as though entitled to exploit them, but as things borrowed or held in trust. We are to use them realizing that they are not ours intrinsically. Man's dominion is under God's dominion." [5]
THE TWO GREATEST COMMANDMENTS
Scripture contains numerous commands; yet all are grounded in the two "greatest commandments," singled out by Jesus in discussion with the Pharisees:
Hearing that Jesus had silenced the Sadducees. the Pharisees got together. One of them, an expert in the law, tested him with this question: "Teacher, which is the greatest commandment in the Law?" Jesus replied: " 'Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: 'Love your neighbor as yourself.' All the Law and the Prophets hang on these two commandments" (Matt. 22:34-40).
Jesus, quoting from two separate portions of the Old Testament, Deuteronomy 6:5 and Leviticus 19:18, indicates that the two greatest commandments are commandments to love, and that on these two commandments hang all the others.
LOVING GOD
The commandment, "Love the Lord your God I with all your heart and with all your soul and with all your mind" is found in Deuteronomy 6:5. A few verses later, we encounter phrases such as: "Serve God only" and "Do not follow other gods, the gods of the peoples around you." It is imperative for the people of God to understand and to claim that there is but one true Triune God. He alone is to be worshiped and served with all that we are and all that we have. Worshiping another being---or worshiping nature itself---is unacceptable. Nature is not God.
Do any of the worthless idols of the nations bring rain? Do the skies themselves send down showers? No, it is you, O Lord our God. Therefore, our hope is in you, for you are the one who does all this" (Jer.14:22; see also Amos 4:13).
Sadly, many people who are enthusiastic about preserving and protecting the environment have rejected the one true God. They prefer to think of themselves as gods and of this planet as Mother Earth.
Consider the following quote from a New Age publication:
"Clearly, a need from within calls for our attention at this moment in evolutionary time. The call is to serve the well-being of the living planet Earth, Gaia.. ..The call is to enter into a holistic consciousness from which all peoples, all forms of life, all manner of universal manifestation are seen as interdependent aspects of one truth." [6]
How tempting it is for the Christian to disregard environmental concerns merely on the basis of those who are arrayed in support of them: Greenpeace, Ted Turner, Carl Sagan, Hollywood, and EarthFirst!, to name a few. Granted, many environmentalists are steeped in secular humanism or New Age thought, and are aggressive in promoting pagan philosophies. Nevertheless, if a certain environmental practice honors God, then a Christian is to undertake that practice regardless of whoever else may likewise practicing it. As a Christian, I am not automatically entitled to oppose recycling simply because some New Age Hollywood diva actively promotes it.
In contrast to the New Age devotee, the Christian communicates loving duty to the God of Scripture as the number one reason for creation care. We love the God who transcends nature and humanity. Loving this God is the reason for taking care of what He has created. As Christians, we strive to maintain and improve the environment, not because we are quivering with fear about the future, not because we worship Mother Earth, not because we cower before some vocal and aggressive environmentalists, but because we love God and we wish to grow in our loving relationship with Him.
As the first Westminster Catechism answer points out, "Man's chief end is to glorify God and enjoy Him forever." Christians glorify God by being properly related to Him through Jesus Christ. Christians also glorify God by taking the cultural mandate seriously. When human beings deliberately squander or contaminate natural resources, they dishonor God. Is there any way we can construe polluting the air or littering the earth as glorifying God?
On a more positive note, the Heavenly Father uses His people to bring blessing to the created order. The apostle Paul writes, "For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do" (Eph. 2:10). Bear in mind that this statement follows a discourse on the incredible grace of God shown to the fallen sinner in Christ.
No amount of good works can ever save a fallen person. However, those who have been graciously saved by God have been remade to follow a new course of life full of good works, works God Himself has prepared for us, that we would walk in them. Through good works of creation care we can show our love to God who made us and who is remaking us as His workmanship. Certainly, we can look at positive environmental projects as opportunities for showing our love to God and walking in newness of life in His world.
For example, the Evangelical Environmental Network (EEN) is an organization dedicated to creation care as an outworking of obedience to God. EEN distributes "Caring for Creation" kits to churches, and has worked hard in support of the Endangered Species Act. EEN Director Stan LeQuire sums up the organization's purpose:
"Our emphasis is biblical. The Bible has a lot to say about how we should be living with regard to the creation. All the warnings from scientists could be proven wrong tomorrow, and we would go right on doing what we're doing."[7]
LOVING NEIGHBOR
Loving our neighbors---even our difficult and unpleasant neighbors---is the second reason for exercising biblical stewardship toward the environment.
When Jesus told the expert in the law, "Love your neighbor as yourself," He was quoting a portion of Leviticus 19:18. The first portion of Leviticus 19:18 reads as follows: "Do not seek revenge or bear a grudge against one of your people." Elsewhere Jesus would say, "Love your enemy, and pray for those who persecute you" (Matt. 5:44).
We Christians are to love our fellow human beings because they have been created in the image of God; the human race is a special and unique part of creation.[8] Neglecting the environment is unacceptable because so many human beings, human beings created in the image of God, are adversely affected.
Stuart Briscoe once wrote of a night when he was driving in the pouring rain. He was almost run off the road by a car which passed him at a place where there was no room to pass. Through his rain-covered windshield, Briscoe was just able to decipher the car's bumper sticker: "See you in church on Sunday." [9]
Needless to say, the careless driver's reputation as a churchgoer was tarnished by his willful course of action on that particular night. Carelessness affects other people; negligence can damage the lives of other people. Whether the damage is rapid or gradual is beside the point. Love of neighbor seeks to honor, protect, and preserve the life of our neighbor. Love of neighbor seeks to prevent harm from occurring to our neighbor. When we bring harm and imbalance into an environmental system we bring harm to whatever and whomever is affected by that system. When we pollute the land, air, or water, we harm our neighbor who must eat food from the land, breathe the air and drink the water.
If it is Scriptural to feed the hungry (Is.58:6-7), then it is surely Scriptural to engage in programs and activities which conserve food resources and safeguard food purity. If it is Scriptural help the sick (Matt.8:14-15), then it is surely Scriptural to provide pure water and clean air so as to prevent sickness. The careful maintenance and preservation of the "conditions, circumstances and influences" which make up the environment of our neighbors is not only a constructive idea, it is also an example of our loving devotion to those who are created in the image of God.
ACTIONS AND BEHAVIORS
The attitude of loving one's neighbor results in specific actions and behaviors which benefit the neighbor.
Carl Whirley, a missionary to Africa, was asked by natives shortly after his arrival:
Why do they send you missionaries to build schools and hospitals? They haven't seen us. They do not know us. We are told thousands of women forego things they want at Christmas time in order to give sacrificially to get the Gospel to us. Why do they give?" Carl answered, "They haven't seen you, but they have seen Christ. and He gave all for you, so they have followed His example. [10]
Giving up Christmas goodies in order to build schools and hospitals for people across the globe? What a contrast this is to the privatized, individualistic, personal-needs-oriented version of Christianity running rampant in America today! In contrast to this mindset, true Christianity demonstrates itself in a life of practical self-giving:
This is love, not that we loved God, but that He loved us and sent His Son as an atoning sacrifice for our sins. Dear friends, since God so loved us, we also ought to love one another (1 John 4: 10-11).
Moreover, genuine other-focused Christian love is to be practiced by all believers, clergy and laity. The ARP Standards expresses this other-oriented life of service this way, "All the church's people in every phase of their living are to be God's ministers to the world by being servants of His Son, the King of the Church."[11] Therefore, a pledge to care for creation out of love for my neighbor requires more than a shallow "what's in it for me?" approach. As Christians, we may have to forego certain advantages for ourselves so that another can be blessed, so that our neighbor's life can be upheld. We may need to make some sacrifices, even substantial sacrifices.
Perhaps loving one's neighbor in the environmental context will lead to a few higher priced commodities. Are we willing to insist that companies pledge the health and safety of their workers, even if such a pledge results in a greater cost of their product to us? Are we willing to pay for cleaner air through higher utility rates? Are we willing to pay higher prices for foods grown without dangerous pesticides and insecticides? Are we willing to leave prime real estate undeveloped in order to protect crucial watersheds? Are we willing simply to have less stuff in order to preserve earth's precious resources? These questions strike at the heart of our culture's fixation with self-pampering and materialism; yet, in order to love our neighbors, the Christian answer to such questions should be an uncompromising "Yes!" [12]
Christians can hold differing views about various aspects and details of environmental stewardship. Should one use more paper plates and less detergent, or fewer paper plates and more detergent? Should one use disposable diapers and less hot water or cloth diapers and more hot water? What kinds of substitutes are there for the chemicals we use? How far should we limit our intake of meat? When exactly is recycling warranted and when is it not?
Questions like these do not all have obvious answers. By the grace of God, Christians who are teachable servants will, in time, arrive at solid answers to many of these questions. In the interim, Christians who are enthusiastic about preserving and conserving resources and contributing to the welfare of others through the proper care of creation represent a positive step toward loving God and neighbor.
BIBLICAL GUIDELINES
I have drawn from various Scriptures several principles to keep in mind as we consider our part in creation care. I hope these biblical guidelines prove helpful.
First, for the believer in Christ, environmental stewardship is about care and about love, not about fear. Although human beings have in fact damaged portions of the earth's ecological systems, the entire earth will not be "killed" by humanity before Christ's Second Coming. No matter which millennial position one takes, 2 Peter 3:10-13 forecasts that God will purge and then "save" the earth. Moreover, God is Sovereign and no human blunder or scheme can frustrate His purposes (see Provo 21:30; Job 42:1-2). Romans 8:21 points out the earth will be delivered from its present groanings. Isaiah 65: 17 and Revelation 21:1 point to an eventual new heavens and new earth. The Christian hope in this new heaven and new earth, rather than being something that leads to complacency, should spark the people of God to serve Him through various environmental projects with confident joy.
Second, let us remember that certain approaches taken against those who have environmental concerns can themselves involve tactics of fear and intimidation. When Paul cited the love command to the churches of Galatia, he immediately added the warning, "If you keep on biting and devouring each other, watch out or you will be destroyed by each other" (Gal. 5:15). Certain Christians produce anxiety among other environmentally-conscious Christians by branding them as liberal, fanatical, New Age eco-freaks, etc. Such labeling is unprofitable for the Body of Christ. On the other hand, loving one another is immensely profitable for the Body of Christ: Genuine Christian love "always protects, always trusts, always hopes, always perseveres" (1 Cor. 13:7).
Third, according to Scripture, human beings are of greater value than animals. Jesus stated that His followers were worth more than many sparrows (Matt. 10:31, Luke 12:7). He also declared "How much more valuable is a man than a sheep" (Matt. 12:12). Human beings have been created in the image of God; animals, while created by God, have not been created in His image; they do not bear his likeness. In ancient Israel, bulls were to be put to death for killing people (Ex. 21:28-32), not people for killing bulls.
Fourth, having concern for creation should never supplant the need to share the gospel of Jesus the Messiah. As Jesus said: "What does it profit a man if he gains the whole world. yet forfeits his soul?" (Matt. 16:26). Peter, speaking before the Sanhedrin, boldly proclaimed that salvation could only be found in Jesus Christ (Acts 4:12). The curse upon the earth will not be finally reversed, nor will the people of the earth be saved from sin and guilt through good environmental stewardship. No amount of environmental legislation will ever usher in a new heaven and new earth, nor purchase a heavenly habitat for a fallen humanity.
Fifth, the Christian is to bathe every environmental concern and action in fervent prayer. Prayer can be immensely helpful to fellow believers experiencing hardships in other parts of the world (See 2 Cor. 1:9-11). Within the sovereign plan of an all-wise God, prayer can make a difference (James 5:16-18). Because we realize our God is compassionate, we are to pray with perseverance and assurance (Luke 18:1-8). Prayer makes us aware of the purpose of God in specific situations, including environmental ones. If God's people truly trust Him, He will direct them in the way they should go (Ps. 32:8-10).
Sixth, everything done by the Christian is to be done out of thanksgiving to God through Christ (Col. 3:17). Redeemed human beings have purpose in living life as a perpetual thank offering to God. Giving glory to God is the primary motivation for creation care. "Not to us, O Lord, not to us, but to your name be the glory, because of your love and faithfulness" (Ps. 115:1).
ADDENDUM. Feb.25, 2010.
I remain convinced that we in Christ can approach creation care with an attitude of loving God and neighbor. In the 13+ years since this piece was written, more Americans have manifested a concern for environmental stewardship. If recent surveys are indeed accurate, more Americans are motivated to preserve the environment and conserve resources.
The Church should be at the forefront of environmental concerns; above all, however, this concern ought to be rooted in thankful acknowledgement of God’s provision and mercy through Jesus Christ.[13] We endeavor to care for creation because we love the Creator Who made it. For example, we encourage organizations to reduce junk mailouts, because most junk mail constitutes a waste of resources for the purpose of profiteering.[14] At the same time, we refuse to dilute the claims and truths of Jesus Christ, including His statement in Matt.11:29-30, Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.
There should be no disconnect between the Christian's worship of God through Christ and those responsible behaviors which preserve and advance environmental stewardship. To put it another way: It is inconsistent to sing 'Fairest Lord Jesus' with heartfelt adoration on Sunday, then litter a state park or a running brook on Monday. "Fairest Lord Jesus, Ruler of all nature, O Thou of God and man the Son, Thee will I cherish, Thee will I honor, Thou, my soul's Glory, Joy, and Crown." Honoring and cherishing the Ruler of all nature translates to a faithful preservation (and ongoing beautification) of what God has already created.
David Mehrtens expressed it in these terms:
Give thanks in hope, rejoice, repent,
And practice all you prayed;
True thanks can never be content
To foul the world God made. [15]
End Notes
1 Ken Sidey, Will We Reap What we Sow?, World Vision, April/May 1996. p.4
2 John Gerstner, The Rational Biblical Theology of Jonathan Edwards Vol.1 (Orlando: Ligonier Ministries, 1991) pp.462-463
3 Derived from ARP Board of Stewardship's A Concise Statement on Biblical Stewardship. This was not formally adopted by the denomination, but its principles are helpful.
4 Tony Campolo, How to Rescue the Earth Without Worshiping Nature (Nashville: Thomas Nelson Publishers, 1992) pp.72-73. Those from a Reformed perspective will disagree with some of Campolo's theological positions and reasoning; however, his argument on p.159 is difficult to disagree with: "We do not need puppy mills. Animal shelters and communities from one end of the country to the other are bursting with unwanted animals. Anybody who wants a dog can go and rescue one of them from death. In spite of that fact, over three hundred thousand puppies are bred in puppy mill kennels where farmers turn them out for sale at pet stores. In these kennels, female dogs are bred continuously, with no rest between cycles. And when their bodies wear out, they are killed."
5 Francis Schaeffer, "Pollution and the Death of Man", from The Complete Works of Francis Schaeffer, Vol.5 (Illinois: Crossway Books, 1982) p.41
6 David Spangler, from the foreword of Barry Waters' Conscious Evolution (Los Angeles: New Age Press, 1981) p.xii.
7 Randy Frame, "Greening of the Gospel?" Christianity Today, Nov.11, 1996, p.86
8 Sooner or later, the Christian has to deal with the concept of theistic evolution, the viewpoint that God has been working through the process of evolution to gradually---and finally---create what is known as a human being. In my estimation, theistic evolution is a philosophical marriage destined to fail. How exactly can a 'survival of the fittest' mentality be wedded to a 'love your neighbor' ethic? How can a worldview glorifying conflict and struggle ever be compatible with a worldview of compassion, service and submission to a Holy God? The premise of evolution and the ethical demands of a Holy God seem philosophically irreconcilable.
9 Stuart Briscoe, What Works When Life Doesn't (Wheaton: Victor Books, 1976) p.55
10 The Zondervan 1992 Pastor's Annual (Grand Rapids: Zondervan, 1992) p.271
11 The Form of Government of the ARP Church, I.C.2, p.171
12 Millard Erickson, The Evangelical Mind and Heart (Grand Rapids: Baker Book House, 1993) p.77. Erickson goes on to say: "A keen sense of unity with others will transform our attitudes toward material things and their use. In the material realm, what I give to others seems to reduce what I have myself. Thus, if I have $100 and give $50 to someone else, I only have $50 left. If, however, I perform an act of kindness, I do not decrease what I am or have, but increase it. An act of assistance brings me happiness in giving happiness to others. Part of what Christ saves us from is selfishness---with its insatiable desires for self-satisfaction. In addition, we are delivered from conformity [to social pressures]. Much of the consumption that is contributing to the ecological problems we face stems from the desire for something simply because others have it. A full-orbed grasp of the depth and scope of salvation will help to make us part of the solution rather than part of the problem."
13 Scripture teaches that we are to be content and thankful for what we have (1 Chr.29:10-14; Phil.4:4-6,11-12).
14 Contemplate the enormous number of trees sacrificed for brochures sent to human beings who are completely disinterested in the product being peddled. We’re referring to those many persons who have no inclination to ever buy anything from the corporation sending them junk mail over and over again.
15 "The World Abounds with God’s Free Grace". David G.Mehrtens, 1980.
From Fear to Love: A Rationale for Environmental Stewardship
Written for Faith and Practice Theological Journal during Nov.1996.
Many people have a strong opinion with regard to environmental issues. Some warn about the eventual depletion of earth's resources: others foresee the discovery of new resources for an increasingly productive humanity.[1] Some are fearful about the future of the planet earth: others are scornful about the purported urgency of any present or future environmental crisis. Statistics are quoted by both sides in their arguments for or against environmental concerns.
Rather than quoting statistics, this essay will present a biblical case for environmental stewardship. Webster's Dictionary defines "environment as "all the conditions, circumstances, and influences surrounding, and affecting the development of an organism or group of organisms." A steward is defined as "one who acts as supervisor or administrator, as of finances and property, for another or others."
Jonathan Edwards explained stewardship in this way:
He that has a treasure committed to him by the owner, and takes the care and charge of it, not as his own possession, but only to improve or keep for an appointed time, must return that treasure to the owner when his time is out, and is accountable to him how he has fulfilled that which he undertook.[2]
A Christian steward is one who manages the resources of God in a way that honors God, and whose obedience to God extends to every manner of activity and life.[3] Environmental stewardship, then, is the careful maintenance and preservation of those "conditions, circumstances, and influences" which together make up God's created order. To discover the contours of biblical environmental stewardship, we must turn to Scripture---the only perfect rule of faith and practice.
But as we turn to Scripture we are struck with an obvious fact: the commandment, "Thou shalt not ruin the environment," is nowhere to be found, and yet the concept of environmental stewardship is inescapable. This is as it is with some other doctrinal issues as well. Although the word "trinity" is not found in the New Testament, the books of the New Testament are explicit in their presentation of God as Father, Son, and Holy Spirit. Although the word "theocracy" is not found in the Old Testament, the books of the Old Testament clearly announce God's intention that ancient Israel's Church and State be unified together as a theocracy in allegiance to Him. Although the term "racial prejudice" is not found in Scripture, it is obvious from the reading of Acts 2:5-11, 8:26-39, and Revelation 7:9 that racial prejudice is inappropriate for the Christian.
The biblical case for environmental stewardship will not be based on a particular creation care commandment or proof text. Rather the principles of environmental stewardship will be derived from those most general and central of all commandments which bear upon human beings-the "cultural mandate" and the "two greatest commandments."
CREATION, FALL, AND CONTINUED OBLIGATION
The biblical warrant for creation care is found I in Genesis 1:26-30, a passage known in Reformed theology as the "cultural mandate:"
Then God said, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground." So God created man in his own image, in the image of God he created him; male and female he created them.
God blessed them and said to them, "Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground." Then God said, "I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food.
And to all the beasts of the earth and all the birds of the air and all the creatures that move on the ground---everything that has the breath of life in it--I give every green plant for food." And it was so.
Man, created in the image of God, was given a mandate to exercise dominion over the rest of creation. Humanity was commanded by God to fill the earth and gain control over the other creatures of the earth. Moreover, as Genesis 2: 15 informs us "The LORD God took the man and put him in the Garden of Eden to work it and take care of it." Adam was to take care of creation, not abuse it.
Genesis 3 contains the horrendous chronicle of the Fall. In verse 17, we read of God's words of judgment to Adam, and through Adam to all humanity: "Cursed is the ground because of you." All of creation now suffers as the result of Adam's fall into disobedience. Indeed, all of our environmental problems can be traced back to the Fall, and these problems will be ongoing until the Fall is finally and completely reversed. Romans 8:22 states that creation has been "groaning" right up to the present time.
Not only has the ground been directly cursed by God. The sinful nature of human beings also results in specific sins directed against creation. Indeed, fallen humanity has continued to relate in a fallen manner to the rest of creation. Human beings have spurted huge amounts of gaseous poisons into the atmosphere. They have turned once beautiful bodies of water into cesspools. They have tortured, maimed, and killed the creatures of the earth. This is nothing to be proud of.
Tony Campolo is convinced that the human race has abused its privilege:
"How many chimpanzees and monkeys have been tortured and abused, not for a high and lofty purpose like seeking a cure for cancer or AIDS, but to provide insensitive scientists with the opportunity to carry out unnecessary experiments or to test some frivolous product? How many small animals have been jabbed with needles and subjected to slow and painful deaths, not in an effort to find a cure for something like Lyme disease, but to find out which product makes for curlier hair? The record is clear. We are making animals endure incredible pain without sufficient justification. I cannot believe Jesus is pleased with this. Animals should be used for necessary medical experiments but never for the development of beauty aids and toiletries. And when animal testing is warranted, every effort should be made to minimize the pain these animals have to endure."[4]
The cultural mandate was never intended to be an excuse for cruel behavior or exploitation of creation and its creatures. We see in Scripture a presentation both of human rights and responsibilities. God, in his mercy to fallen man in a fallen and hostile world has granted to people the right to eat meat (Gen. 9:3), a privilege which remains allowable for the New Covenant people of God (Rom. 14: 1-9). Such an allowance, however, is quite different from a demand to annihilate all animal life or mistreat animals. In fact, as Proverbs 12: 10 states, "A righteous man cares for the needs of his animal, but the kindest acts of the wicked are cruel."
HONORING BOTH SIDES
Biblical environmental stewardship acknowledges both the importance of creation and the value of human beings created in the image of God. It is difficult to find political platforms which honor both sides of the cultural mandate.
One political position emphasizes the priority of environmental action while tacitly endorsing the killing of unborn human beings. Another political position views creation as the exclusive property of the human race, to be used at its whim and leisure. Neither position is especially biblical. The biblical position involves taking care of what God has created as well as recognizing the unique importance of the human race.
Thus there remains for human beings the obligation to care for creation. This obligation is put forth in the Psalms. Yes, it is true that "The earth is the Lord's and everything in it" (Ps. 24: 1) and that "God is King of all the earth" (Ps. 47:7). But it is also true that God has made man "ruler over the works of his hands," having "put everything under his feet: all flocks and herds, and the beasts of the field, the birds of the air, and the fish of the sea, all that swim the paths of the seas (Ps. 8:6-8). May we who have been placed as rulers over the created order never forget that "the Lord is good to all; He has compassion on all He has made" (Ps. 145:9). As Jonah 4: 11 tells us, the Lord had compassion even for the cattle of Nineveh.
God cares about what happens to His creation. Therefore, Christians are to exercise dominion rightly by honoring what God has created and by striving to improve what has become fallen.
Francis Schaeffer, echoing the mindset of Jonathan Edwards, put it this way:
"Man has dominion over the lower orders of creation, but he is not sovereign over them. Only God is the Sovereign Lord, and the lower orders are to be used with this truth in mind. Man is not using his own possessions.. ..[Nature] is not ours. It belongs to God, and we are to exercise our dominion over these things not as though entitled to exploit them, but as things borrowed or held in trust. We are to use them realizing that they are not ours intrinsically. Man's dominion is under God's dominion." [5]
THE TWO GREATEST COMMANDMENTS
Scripture contains numerous commands; yet all are grounded in the two "greatest commandments," singled out by Jesus in discussion with the Pharisees:
Hearing that Jesus had silenced the Sadducees. the Pharisees got together. One of them, an expert in the law, tested him with this question: "Teacher, which is the greatest commandment in the Law?" Jesus replied: " 'Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: 'Love your neighbor as yourself.' All the Law and the Prophets hang on these two commandments" (Matt. 22:34-40).
Jesus, quoting from two separate portions of the Old Testament, Deuteronomy 6:5 and Leviticus 19:18, indicates that the two greatest commandments are commandments to love, and that on these two commandments hang all the others.
LOVING GOD
The commandment, "Love the Lord your God I with all your heart and with all your soul and with all your mind" is found in Deuteronomy 6:5. A few verses later, we encounter phrases such as: "Serve God only" and "Do not follow other gods, the gods of the peoples around you." It is imperative for the people of God to understand and to claim that there is but one true Triune God. He alone is to be worshiped and served with all that we are and all that we have. Worshiping another being---or worshiping nature itself---is unacceptable. Nature is not God.
Do any of the worthless idols of the nations bring rain? Do the skies themselves send down showers? No, it is you, O Lord our God. Therefore, our hope is in you, for you are the one who does all this" (Jer.14:22; see also Amos 4:13).
Sadly, many people who are enthusiastic about preserving and protecting the environment have rejected the one true God. They prefer to think of themselves as gods and of this planet as Mother Earth.
Consider the following quote from a New Age publication:
"Clearly, a need from within calls for our attention at this moment in evolutionary time. The call is to serve the well-being of the living planet Earth, Gaia.. ..The call is to enter into a holistic consciousness from which all peoples, all forms of life, all manner of universal manifestation are seen as interdependent aspects of one truth." [6]
How tempting it is for the Christian to disregard environmental concerns merely on the basis of those who are arrayed in support of them: Greenpeace, Ted Turner, Carl Sagan, Hollywood, and EarthFirst!, to name a few. Granted, many environmentalists are steeped in secular humanism or New Age thought, and are aggressive in promoting pagan philosophies. Nevertheless, if a certain environmental practice honors God, then a Christian is to undertake that practice regardless of whoever else may likewise practicing it. As a Christian, I am not automatically entitled to oppose recycling simply because some New Age Hollywood diva actively promotes it.
In contrast to the New Age devotee, the Christian communicates loving duty to the God of Scripture as the number one reason for creation care. We love the God who transcends nature and humanity. Loving this God is the reason for taking care of what He has created. As Christians, we strive to maintain and improve the environment, not because we are quivering with fear about the future, not because we worship Mother Earth, not because we cower before some vocal and aggressive environmentalists, but because we love God and we wish to grow in our loving relationship with Him.
As the first Westminster Catechism answer points out, "Man's chief end is to glorify God and enjoy Him forever." Christians glorify God by being properly related to Him through Jesus Christ. Christians also glorify God by taking the cultural mandate seriously. When human beings deliberately squander or contaminate natural resources, they dishonor God. Is there any way we can construe polluting the air or littering the earth as glorifying God?
On a more positive note, the Heavenly Father uses His people to bring blessing to the created order. The apostle Paul writes, "For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do" (Eph. 2:10). Bear in mind that this statement follows a discourse on the incredible grace of God shown to the fallen sinner in Christ.
No amount of good works can ever save a fallen person. However, those who have been graciously saved by God have been remade to follow a new course of life full of good works, works God Himself has prepared for us, that we would walk in them. Through good works of creation care we can show our love to God who made us and who is remaking us as His workmanship. Certainly, we can look at positive environmental projects as opportunities for showing our love to God and walking in newness of life in His world.
For example, the Evangelical Environmental Network (EEN) is an organization dedicated to creation care as an outworking of obedience to God. EEN distributes "Caring for Creation" kits to churches, and has worked hard in support of the Endangered Species Act. EEN Director Stan LeQuire sums up the organization's purpose:
"Our emphasis is biblical. The Bible has a lot to say about how we should be living with regard to the creation. All the warnings from scientists could be proven wrong tomorrow, and we would go right on doing what we're doing."[7]
LOVING NEIGHBOR
Loving our neighbors---even our difficult and unpleasant neighbors---is the second reason for exercising biblical stewardship toward the environment.
When Jesus told the expert in the law, "Love your neighbor as yourself," He was quoting a portion of Leviticus 19:18. The first portion of Leviticus 19:18 reads as follows: "Do not seek revenge or bear a grudge against one of your people." Elsewhere Jesus would say, "Love your enemy, and pray for those who persecute you" (Matt. 5:44).
We Christians are to love our fellow human beings because they have been created in the image of God; the human race is a special and unique part of creation.[8] Neglecting the environment is unacceptable because so many human beings, human beings created in the image of God, are adversely affected.
Stuart Briscoe once wrote of a night when he was driving in the pouring rain. He was almost run off the road by a car which passed him at a place where there was no room to pass. Through his rain-covered windshield, Briscoe was just able to decipher the car's bumper sticker: "See you in church on Sunday." [9]
Needless to say, the careless driver's reputation as a churchgoer was tarnished by his willful course of action on that particular night. Carelessness affects other people; negligence can damage the lives of other people. Whether the damage is rapid or gradual is beside the point. Love of neighbor seeks to honor, protect, and preserve the life of our neighbor. Love of neighbor seeks to prevent harm from occurring to our neighbor. When we bring harm and imbalance into an environmental system we bring harm to whatever and whomever is affected by that system. When we pollute the land, air, or water, we harm our neighbor who must eat food from the land, breathe the air and drink the water.
If it is Scriptural to feed the hungry (Is.58:6-7), then it is surely Scriptural to engage in programs and activities which conserve food resources and safeguard food purity. If it is Scriptural help the sick (Matt.8:14-15), then it is surely Scriptural to provide pure water and clean air so as to prevent sickness. The careful maintenance and preservation of the "conditions, circumstances and influences" which make up the environment of our neighbors is not only a constructive idea, it is also an example of our loving devotion to those who are created in the image of God.
ACTIONS AND BEHAVIORS
The attitude of loving one's neighbor results in specific actions and behaviors which benefit the neighbor.
Carl Whirley, a missionary to Africa, was asked by natives shortly after his arrival:
Why do they send you missionaries to build schools and hospitals? They haven't seen us. They do not know us. We are told thousands of women forego things they want at Christmas time in order to give sacrificially to get the Gospel to us. Why do they give?" Carl answered, "They haven't seen you, but they have seen Christ. and He gave all for you, so they have followed His example. [10]
Giving up Christmas goodies in order to build schools and hospitals for people across the globe? What a contrast this is to the privatized, individualistic, personal-needs-oriented version of Christianity running rampant in America today! In contrast to this mindset, true Christianity demonstrates itself in a life of practical self-giving:
This is love, not that we loved God, but that He loved us and sent His Son as an atoning sacrifice for our sins. Dear friends, since God so loved us, we also ought to love one another (1 John 4: 10-11).
Moreover, genuine other-focused Christian love is to be practiced by all believers, clergy and laity. The ARP Standards expresses this other-oriented life of service this way, "All the church's people in every phase of their living are to be God's ministers to the world by being servants of His Son, the King of the Church."[11] Therefore, a pledge to care for creation out of love for my neighbor requires more than a shallow "what's in it for me?" approach. As Christians, we may have to forego certain advantages for ourselves so that another can be blessed, so that our neighbor's life can be upheld. We may need to make some sacrifices, even substantial sacrifices.
Perhaps loving one's neighbor in the environmental context will lead to a few higher priced commodities. Are we willing to insist that companies pledge the health and safety of their workers, even if such a pledge results in a greater cost of their product to us? Are we willing to pay for cleaner air through higher utility rates? Are we willing to pay higher prices for foods grown without dangerous pesticides and insecticides? Are we willing to leave prime real estate undeveloped in order to protect crucial watersheds? Are we willing simply to have less stuff in order to preserve earth's precious resources? These questions strike at the heart of our culture's fixation with self-pampering and materialism; yet, in order to love our neighbors, the Christian answer to such questions should be an uncompromising "Yes!" [12]
Christians can hold differing views about various aspects and details of environmental stewardship. Should one use more paper plates and less detergent, or fewer paper plates and more detergent? Should one use disposable diapers and less hot water or cloth diapers and more hot water? What kinds of substitutes are there for the chemicals we use? How far should we limit our intake of meat? When exactly is recycling warranted and when is it not?
Questions like these do not all have obvious answers. By the grace of God, Christians who are teachable servants will, in time, arrive at solid answers to many of these questions. In the interim, Christians who are enthusiastic about preserving and conserving resources and contributing to the welfare of others through the proper care of creation represent a positive step toward loving God and neighbor.
BIBLICAL GUIDELINES
I have drawn from various Scriptures several principles to keep in mind as we consider our part in creation care. I hope these biblical guidelines prove helpful.
First, for the believer in Christ, environmental stewardship is about care and about love, not about fear. Although human beings have in fact damaged portions of the earth's ecological systems, the entire earth will not be "killed" by humanity before Christ's Second Coming. No matter which millennial position one takes, 2 Peter 3:10-13 forecasts that God will purge and then "save" the earth. Moreover, God is Sovereign and no human blunder or scheme can frustrate His purposes (see Provo 21:30; Job 42:1-2). Romans 8:21 points out the earth will be delivered from its present groanings. Isaiah 65: 17 and Revelation 21:1 point to an eventual new heavens and new earth. The Christian hope in this new heaven and new earth, rather than being something that leads to complacency, should spark the people of God to serve Him through various environmental projects with confident joy.
Second, let us remember that certain approaches taken against those who have environmental concerns can themselves involve tactics of fear and intimidation. When Paul cited the love command to the churches of Galatia, he immediately added the warning, "If you keep on biting and devouring each other, watch out or you will be destroyed by each other" (Gal. 5:15). Certain Christians produce anxiety among other environmentally-conscious Christians by branding them as liberal, fanatical, New Age eco-freaks, etc. Such labeling is unprofitable for the Body of Christ. On the other hand, loving one another is immensely profitable for the Body of Christ: Genuine Christian love "always protects, always trusts, always hopes, always perseveres" (1 Cor. 13:7).
Third, according to Scripture, human beings are of greater value than animals. Jesus stated that His followers were worth more than many sparrows (Matt. 10:31, Luke 12:7). He also declared "How much more valuable is a man than a sheep" (Matt. 12:12). Human beings have been created in the image of God; animals, while created by God, have not been created in His image; they do not bear his likeness. In ancient Israel, bulls were to be put to death for killing people (Ex. 21:28-32), not people for killing bulls.
Fourth, having concern for creation should never supplant the need to share the gospel of Jesus the Messiah. As Jesus said: "What does it profit a man if he gains the whole world. yet forfeits his soul?" (Matt. 16:26). Peter, speaking before the Sanhedrin, boldly proclaimed that salvation could only be found in Jesus Christ (Acts 4:12). The curse upon the earth will not be finally reversed, nor will the people of the earth be saved from sin and guilt through good environmental stewardship. No amount of environmental legislation will ever usher in a new heaven and new earth, nor purchase a heavenly habitat for a fallen humanity.
Fifth, the Christian is to bathe every environmental concern and action in fervent prayer. Prayer can be immensely helpful to fellow believers experiencing hardships in other parts of the world (See 2 Cor. 1:9-11). Within the sovereign plan of an all-wise God, prayer can make a difference (James 5:16-18). Because we realize our God is compassionate, we are to pray with perseverance and assurance (Luke 18:1-8). Prayer makes us aware of the purpose of God in specific situations, including environmental ones. If God's people truly trust Him, He will direct them in the way they should go (Ps. 32:8-10).
Sixth, everything done by the Christian is to be done out of thanksgiving to God through Christ (Col. 3:17). Redeemed human beings have purpose in living life as a perpetual thank offering to God. Giving glory to God is the primary motivation for creation care. "Not to us, O Lord, not to us, but to your name be the glory, because of your love and faithfulness" (Ps. 115:1).
ADDENDUM. Feb.25, 2010.
I remain convinced that we in Christ can approach creation care with an attitude of loving God and neighbor. In the 13+ years since this piece was written, more Americans have manifested a concern for environmental stewardship. If recent surveys are indeed accurate, more Americans are motivated to preserve the environment and conserve resources.
The Church should be at the forefront of environmental concerns; above all, however, this concern ought to be rooted in thankful acknowledgement of God’s provision and mercy through Jesus Christ.[13] We endeavor to care for creation because we love the Creator Who made it. For example, we encourage organizations to reduce junk mailouts, because most junk mail constitutes a waste of resources for the purpose of profiteering.[14] At the same time, we refuse to dilute the claims and truths of Jesus Christ, including His statement in Matt.11:29-30, Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.
There should be no disconnect between the Christian's worship of God through Christ and those responsible behaviors which preserve and advance environmental stewardship. To put it another way: It is inconsistent to sing 'Fairest Lord Jesus' with heartfelt adoration on Sunday, then litter a state park or a running brook on Monday. "Fairest Lord Jesus, Ruler of all nature, O Thou of God and man the Son, Thee will I cherish, Thee will I honor, Thou, my soul's Glory, Joy, and Crown." Honoring and cherishing the Ruler of all nature translates to a faithful preservation (and ongoing beautification) of what God has already created.
David Mehrtens expressed it in these terms:
Give thanks in hope, rejoice, repent,
And practice all you prayed;
True thanks can never be content
To foul the world God made. [15]
End Notes
1 Ken Sidey, Will We Reap What we Sow?, World Vision, April/May 1996. p.4
2 John Gerstner, The Rational Biblical Theology of Jonathan Edwards Vol.1 (Orlando: Ligonier Ministries, 1991) pp.462-463
3 Derived from ARP Board of Stewardship's A Concise Statement on Biblical Stewardship. This was not formally adopted by the denomination, but its principles are helpful.
4 Tony Campolo, How to Rescue the Earth Without Worshiping Nature (Nashville: Thomas Nelson Publishers, 1992) pp.72-73. Those from a Reformed perspective will disagree with some of Campolo's theological positions and reasoning; however, his argument on p.159 is difficult to disagree with: "We do not need puppy mills. Animal shelters and communities from one end of the country to the other are bursting with unwanted animals. Anybody who wants a dog can go and rescue one of them from death. In spite of that fact, over three hundred thousand puppies are bred in puppy mill kennels where farmers turn them out for sale at pet stores. In these kennels, female dogs are bred continuously, with no rest between cycles. And when their bodies wear out, they are killed."
5 Francis Schaeffer, "Pollution and the Death of Man", from The Complete Works of Francis Schaeffer, Vol.5 (Illinois: Crossway Books, 1982) p.41
6 David Spangler, from the foreword of Barry Waters' Conscious Evolution (Los Angeles: New Age Press, 1981) p.xii.
7 Randy Frame, "Greening of the Gospel?" Christianity Today, Nov.11, 1996, p.86
8 Sooner or later, the Christian has to deal with the concept of theistic evolution, the viewpoint that God has been working through the process of evolution to gradually---and finally---create what is known as a human being. In my estimation, theistic evolution is a philosophical marriage destined to fail. How exactly can a 'survival of the fittest' mentality be wedded to a 'love your neighbor' ethic? How can a worldview glorifying conflict and struggle ever be compatible with a worldview of compassion, service and submission to a Holy God? The premise of evolution and the ethical demands of a Holy God seem philosophically irreconcilable.
9 Stuart Briscoe, What Works When Life Doesn't (Wheaton: Victor Books, 1976) p.55
10 The Zondervan 1992 Pastor's Annual (Grand Rapids: Zondervan, 1992) p.271
11 The Form of Government of the ARP Church, I.C.2, p.171
12 Millard Erickson, The Evangelical Mind and Heart (Grand Rapids: Baker Book House, 1993) p.77. Erickson goes on to say: "A keen sense of unity with others will transform our attitudes toward material things and their use. In the material realm, what I give to others seems to reduce what I have myself. Thus, if I have $100 and give $50 to someone else, I only have $50 left. If, however, I perform an act of kindness, I do not decrease what I am or have, but increase it. An act of assistance brings me happiness in giving happiness to others. Part of what Christ saves us from is selfishness---with its insatiable desires for self-satisfaction. In addition, we are delivered from conformity [to social pressures]. Much of the consumption that is contributing to the ecological problems we face stems from the desire for something simply because others have it. A full-orbed grasp of the depth and scope of salvation will help to make us part of the solution rather than part of the problem."
13 Scripture teaches that we are to be content and thankful for what we have (1 Chr.29:10-14; Phil.4:4-6,11-12).
14 Contemplate the enormous number of trees sacrificed for brochures sent to human beings who are completely disinterested in the product being peddled. We’re referring to those many persons who have no inclination to ever buy anything from the corporation sending them junk mail over and over again.
15 "The World Abounds with God’s Free Grace". David G.Mehrtens, 1980.
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