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Introducing Evangelical Ecotheology: Foundations in Scripture, Theology, History, and Praxis
Today's church finds itself in a new world, one in which climate change and ecological degradation are front-page news. In the eyes of many, the evangelical community has been slow to take up a call to creation care. How do Christians address this issue in a faithful way?
This evangelically centered but ecumenically informed introduction to ecological theology (ecotheology) explores the global dimensions of creation care, calling Christians to meet contemporary ecological challenges with courage and hope. The book provides a biblical, theological, ecological, and historical rationale for Earthcare as well as specific practices to engage both individuals and churches. Drawing from a variety of Christian traditions, the book promotes a spirit of hospitality, civility, honesty, and partnership. It includes a foreword by Bill McKibben and an afterword by Matthew Sleeth.
272 pages, Paperback
First published October 14, 2014
15 people are currently reading
177 people want to read
About the author
Daniel L. Brunner
4 books1 followerDaniel L. Brunner (DPhil, University of Oxford) is professor of Christian history and formation at George Fox Evangelical Seminary in Portland, Oregon, where he founded and directs the Christian earthkeeping program.
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Displaying 1 - 15 of 15 reviews
July 3, 2016
Perhaps the most important book of this generation.
May 26, 2020
The authors point out that Creation can be read as a text about God, and that God has presented us with “two books – Scripture and the natural world” (p.23). They also introduce the idea of “Earthkeeping,” the notion of being charged with a responsibility to creation. The earth ultimately belongs to God, and humanity was not given it to possess; “rather Adam and Eve were given the divine responsibility of caring for the land” (p.26). Other reasons given for Creation-care include mutuality in the context of the Covenant, preserving beauty as artistry, character (“what would Jesus do?”), serving the underprivileged, harmony, and having regard for our future descendants.
The middle third discussing the specifics of “ecotheology” may be idiosyncratic for the average person. There are some weaker arguments, for example citing talking animals in apocryphal Christian texts, and there stronger ones such as the life of St. Francis. They touch on the nature of duality where gnostics and neoplatonists sought to escape from the evil material plane to a higher spiritual dimension. The reformers like Luther apparently rejected dualism, emphasizing instead the fact that Jesus came down to the material realm himself in ‘incarnation’. An interesting aspect of ‘Christology’ is to interpret having “dominion over and subduing the earth” as serving it. Jesus’ leadership was embodied in a “lordship that serves,” not one of destruction and exploitation (p.105).
The authors also mention how “for all the good that science has accomplished in our world, it has repeatedly failed to motivate the kind of expansive change needed to make a significant impact” (p.34). The death of science, in my opinion, is largely self-inflicted. Its prestige has disappeared in wider society, and no longer motivates people. If we mean to create lasting change, we have to look to alternative paradigms, engaging the people on a level that resonates with them. I agree with the authors that Christianity has huge potential to create such a transformation.
The book has a very feminine feel to it, with blurbs about gender-neutral nouns, masculine hierarchy in words like “steward,” and the evils of white privilege... I think this may work for some audiences, but for others it may be more effective to appeal to the idea of self-sufficiency and the frontier spirit when talking about returning to the land – not having to rely on the beneficence of the state in dictating how they lead Christian lives. This probably explains some of the success with homeschooling movements, for example.
Ultimately, what remains timeless is the fact that whoever bears good fruit in life - full of love, compassion, beauty, courage, justice - whoever can inspire those around him, that is where Truth lies. We are reminded of St. Francis, who charges us to “preach the gospel all the time, use words if necessary.” The book properly places emphasis towards the end on what they call “praxis,” or the practical application of ideas. I wish they expanded on this more, with more examples of Christians living out the mission.
I am ambivalent about the usefulness of this book. On the one hand, “ecotheology” seems like a luxury. Even the praxis aspects of helping the world’s poor is a luxury that we may soon be unable to afford, as we ourselves plunge into material poverty. I am not sure that the emphasis on the material world is going to be helpful for people that are destitute. What good is that philosophy when you can’t feed your family or afford to fix the leaking roof? There is definitely a need for the transcendental, and I see that as one of the main points of spirituality. Maybe I am the dualist they criticize.
On the other hand, it is true that the tenants of Christianity have been used to exploit and destroy the natural world. There is also a tendency for many to escape into an otherworldliness instead of taking right action. Is it possible to strike a balance?
The middle third discussing the specifics of “ecotheology” may be idiosyncratic for the average person. There are some weaker arguments, for example citing talking animals in apocryphal Christian texts, and there stronger ones such as the life of St. Francis. They touch on the nature of duality where gnostics and neoplatonists sought to escape from the evil material plane to a higher spiritual dimension. The reformers like Luther apparently rejected dualism, emphasizing instead the fact that Jesus came down to the material realm himself in ‘incarnation’. An interesting aspect of ‘Christology’ is to interpret having “dominion over and subduing the earth” as serving it. Jesus’ leadership was embodied in a “lordship that serves,” not one of destruction and exploitation (p.105).
The authors also mention how “for all the good that science has accomplished in our world, it has repeatedly failed to motivate the kind of expansive change needed to make a significant impact” (p.34). The death of science, in my opinion, is largely self-inflicted. Its prestige has disappeared in wider society, and no longer motivates people. If we mean to create lasting change, we have to look to alternative paradigms, engaging the people on a level that resonates with them. I agree with the authors that Christianity has huge potential to create such a transformation.
The book has a very feminine feel to it, with blurbs about gender-neutral nouns, masculine hierarchy in words like “steward,” and the evils of white privilege... I think this may work for some audiences, but for others it may be more effective to appeal to the idea of self-sufficiency and the frontier spirit when talking about returning to the land – not having to rely on the beneficence of the state in dictating how they lead Christian lives. This probably explains some of the success with homeschooling movements, for example.
Ultimately, what remains timeless is the fact that whoever bears good fruit in life - full of love, compassion, beauty, courage, justice - whoever can inspire those around him, that is where Truth lies. We are reminded of St. Francis, who charges us to “preach the gospel all the time, use words if necessary.” The book properly places emphasis towards the end on what they call “praxis,” or the practical application of ideas. I wish they expanded on this more, with more examples of Christians living out the mission.
I am ambivalent about the usefulness of this book. On the one hand, “ecotheology” seems like a luxury. Even the praxis aspects of helping the world’s poor is a luxury that we may soon be unable to afford, as we ourselves plunge into material poverty. I am not sure that the emphasis on the material world is going to be helpful for people that are destitute. What good is that philosophy when you can’t feed your family or afford to fix the leaking roof? There is definitely a need for the transcendental, and I see that as one of the main points of spirituality. Maybe I am the dualist they criticize.
On the other hand, it is true that the tenants of Christianity have been used to exploit and destroy the natural world. There is also a tendency for many to escape into an otherworldliness instead of taking right action. Is it possible to strike a balance?
March 27, 2019
A comprehensive overview of how the Christian church has approached Creation and its ecosystems. Our tendency has been to either ignore or diminish our responsibilities towards Earthcare. Quote: ...if it is becoming increasingly clear that the well-being of all people on this planet--especially the poor and those on the margins--is inextricably entangled with the health if the whole created order, it is not a stretch to imagine Jesus calling Earthcare a central aspect of discipleship today. The second half of this volume addresses how Christians can do justice, love mercy, and walk lightly and how the church might choose to "green up" their leadership, lands and spaces. There are many lists and how-tos for Earthcare living. Well done.
August 13, 2023
I picked up this book with no idea what to expect, I had never studied ecotheology before. The introduction started off strong with the creation account and explaining the notion of Adam as "keeper." But then the authors changed position and argued that man is equal to the rest of creation, and logic fell apart from there. The authors relied heavily on other Christian writers to argue for ecotheology, and hardly used any bible passages, and what passages were used were often grossly misused. One example is the authors explaining the Numbers 20 story of Moses striking the rock, and saying that Moses sinned by using violence to exert power over nature, which is reading a lot into what God said in v12.
I believe there is a biblical case to be made for conservation, but this isn't it.
I believe there is a biblical case to be made for conservation, but this isn't it.
March 15, 2018
An interesting view at why and how Christians should view and take care of the earth. It was interesting and caused me to think about a lot of things that I had never really considered before about how I view creation and nature. This book challenged me to reevaluate my habits and how they affect the environment.
I admit that I skimmed the last chapter and a half, mainly because I read it for school and completed what I needed to read, and it got to be pretty redundant. I'm glad I was forced to read it for school, because I probably would not have stuck it out for pleasure reading.
I admit that I skimmed the last chapter and a half, mainly because I read it for school and completed what I needed to read, and it got to be pretty redundant. I'm glad I was forced to read it for school, because I probably would not have stuck it out for pleasure reading.
November 30, 2022
A decent overview of eco-theology and its basis. My main complaint is that it is written more at Evangelicals than by them. I can not just hand this to an average Evangelical and really expect them to read it charitably. Typical Mainline tendencies, like their caution towards referring to God as a "He", will cause most Evangelicals to shut this book, scarcely before they have begun. Good content, but not the best relation between presentation and audience though.
November 22, 2017
Perhaps the most thorough and thoughtful resource for Earthkeeping available today. Brunner, Butler, and Swoboda dissect and analyze sometimes difficult issues in an extremely approachable manner, while giving each issue due attention. I admire the authors' persistence in returning to Biblical foundations in all areas - this is a book I wish I could gift to all my friends and family.
February 23, 2017
This is a great read. It is an academic book.
April 27, 2019
An excellent balance of theological reflection and practical direction for confronting ecological crisis with faith, hope, and action.
February 17, 2015
The basic thesis of this book is: “If Jesus consistently prioritized the forgotten people of the world, and if it is becoming increasingly clear that the well-being of all people on this planet - especially the poor and those on the margins - is inextricably entangled with the health of the whole created order, it is not a stretch to imagine Jesus calling Earthcare a central aspect of discipleship today” (104).
For some, this may at first appear to be a huge stretch of Biblical interpretation or an overreaching attempt to apply uncritiqued progressive values to contemporary Christianity. For others it will seem obviously true without much need for the authors to expound. But, whatever camp you find yourself on, or perhaps somewhere else on the spectrum, this book will be useful in answering the question of, “What basis do evangelicals have for caring for or not caring for the Earth?”
In the discussions I have had with Christians from a variety of traditions our ability to answer questions about the church-environment relationship was founded on political or philosophical arguments rather than on Scriptures, church traditions, or theology. What this book does, in its amazing depth of research, is gather together thousands of years of theology and tradition into a single place so that people who are not full time academics can have a foundation in Christ for believing and practicing the care of non-human nature. You can tell that this book was coauthored by teachers (good teachers) in their ability to organize and present such complicated material in a manner that is approachable and enlightening. As good teachers often do, they allow you to engage with the material as deeply as you would like. If you only want what they say, you can just read the main text. Or, if you would like to go deeper, this book can take you months (as it did me) while you go down the rabbit hole of interesting footnotes. Or, you can take the questions brought up in the tension points and have something to ponder and discuss for years to come.
One my favorite parts of the book were the inclusion of tension points. When the authors could not agree on how to or if to include different topics (stewardships, evolution, gendered language, politics, etc.) they include a separate section that lifts the curtain behind their process and asks questions that includes oneself in the act of discussing these issues. They are a great starting point for further discussion among friends that can prove to be very fruitful, especially if you find yourself in disagreement. These tension points, and the spirit of honesty, faithfulness, humility, and community in which they were done are a great example of how members of the Church can engage in these and many other topics without allowing disagreements to produce fractions.
Another highlight for me in the book was their ability to combine a strong call to practical and concrete action while maintaining grace. No one is exempt from perpetuating oppressive systems that harm the whole of Creation, its what sin does. However, we need not be ashamed of our brokenness, nor take on the full burden of responsibility for redeeming it, that’s what God does. However, that does not absolve us from continuing to do good. I am most reminded of Burdened Virtues by Lisa Tessman, in a non-ideal world there are still actions, big and small, that matter. They matter on a number of different levels, but they require action, not mere theory. This book does well to illuminate the brokenness in the world, motivate us to move beyond theory, and give us hope in doing good even when we cannot reach the destination on our own. I do not need to be ashamed that I negatively impact the environment through my lifestyle, but I can learn to conserve water, consume less, and recycle more. When I get good at that I can take whatever step appears to be next. There is joy in the practices that deepen our love for God and our care of Creation.
One aspect of the book that was difficult for me was that I was more familiar with secular ethical philosophy than theology, I often found myself disoriented due to this. Their premises were familiar, but their references were nearly all from Christian thinkers. I found myself wondering where these arguments fell in the broader discourse of environmental ethics. When I did have the time and resources to follow their references it made it better for me. As best as I can figure out, the authors take a contemporary formulation of Care Ethics (most similar to that of Virginia Held) and apply it to the environment. The theological backbone of their project mainly serves the purpose of motivating evangelicals to buy into their imperatives. In the end, I am glad that they focused on theological sources, it served their purposes well and it broadened my understanding of this as a theological issue, not merely an ethical one.
I loved this book. I am sure many others will too.
For some, this may at first appear to be a huge stretch of Biblical interpretation or an overreaching attempt to apply uncritiqued progressive values to contemporary Christianity. For others it will seem obviously true without much need for the authors to expound. But, whatever camp you find yourself on, or perhaps somewhere else on the spectrum, this book will be useful in answering the question of, “What basis do evangelicals have for caring for or not caring for the Earth?”
In the discussions I have had with Christians from a variety of traditions our ability to answer questions about the church-environment relationship was founded on political or philosophical arguments rather than on Scriptures, church traditions, or theology. What this book does, in its amazing depth of research, is gather together thousands of years of theology and tradition into a single place so that people who are not full time academics can have a foundation in Christ for believing and practicing the care of non-human nature. You can tell that this book was coauthored by teachers (good teachers) in their ability to organize and present such complicated material in a manner that is approachable and enlightening. As good teachers often do, they allow you to engage with the material as deeply as you would like. If you only want what they say, you can just read the main text. Or, if you would like to go deeper, this book can take you months (as it did me) while you go down the rabbit hole of interesting footnotes. Or, you can take the questions brought up in the tension points and have something to ponder and discuss for years to come.
One my favorite parts of the book were the inclusion of tension points. When the authors could not agree on how to or if to include different topics (stewardships, evolution, gendered language, politics, etc.) they include a separate section that lifts the curtain behind their process and asks questions that includes oneself in the act of discussing these issues. They are a great starting point for further discussion among friends that can prove to be very fruitful, especially if you find yourself in disagreement. These tension points, and the spirit of honesty, faithfulness, humility, and community in which they were done are a great example of how members of the Church can engage in these and many other topics without allowing disagreements to produce fractions.
Another highlight for me in the book was their ability to combine a strong call to practical and concrete action while maintaining grace. No one is exempt from perpetuating oppressive systems that harm the whole of Creation, its what sin does. However, we need not be ashamed of our brokenness, nor take on the full burden of responsibility for redeeming it, that’s what God does. However, that does not absolve us from continuing to do good. I am most reminded of Burdened Virtues by Lisa Tessman, in a non-ideal world there are still actions, big and small, that matter. They matter on a number of different levels, but they require action, not mere theory. This book does well to illuminate the brokenness in the world, motivate us to move beyond theory, and give us hope in doing good even when we cannot reach the destination on our own. I do not need to be ashamed that I negatively impact the environment through my lifestyle, but I can learn to conserve water, consume less, and recycle more. When I get good at that I can take whatever step appears to be next. There is joy in the practices that deepen our love for God and our care of Creation.
One aspect of the book that was difficult for me was that I was more familiar with secular ethical philosophy than theology, I often found myself disoriented due to this. Their premises were familiar, but their references were nearly all from Christian thinkers. I found myself wondering where these arguments fell in the broader discourse of environmental ethics. When I did have the time and resources to follow their references it made it better for me. As best as I can figure out, the authors take a contemporary formulation of Care Ethics (most similar to that of Virginia Held) and apply it to the environment. The theological backbone of their project mainly serves the purpose of motivating evangelicals to buy into their imperatives. In the end, I am glad that they focused on theological sources, it served their purposes well and it broadened my understanding of this as a theological issue, not merely an ethical one.
I loved this book. I am sure many others will too.
April 7, 2015
Existing in worlds of both religion and science I come across people who are radically biased against one or the other, and there will be certainly people who see this book and think it is too great a stretch of Biblical theology into realms of science, or politics. And there will be those who see the science, the ecology as clearly important, but the theology not mattering, even perhaps being detrimental. I’ve met ecologists who want nothing to do with Christianity because they feel that the religion has been used to great environmental harm, and see no value in it. I’ve met Christians who think scientists make up data that overemphasizes the fragility of the environment, or view any environmentalism as equating idolatry.
Thankfully this book exists as a focused middle of the road alternative to those who do not accept either of the extremes and feel there is a place for the two worlds to dialogue. And here, not surprisingly the emphasis is for arguing for Christian involvement in ecological concerns, and providing the resources to act, the intended audience is Christian, but it is geared towards either end of the cultural spectrum from progressive to more conservative.
I haven’t come across anything like Introducing Evangelical Ecotheology before and was curious to see how it was approached while not outright alienating people who may be close to the borders of the Christian spectrum extremes. Written by a trio of people from a range of Christian backgrounds, the text largely succeeds. The premise at the book’s heart is the concept that Jesus’ message was for all people and that he held specific regard for those on the margins of society. As we now see that people on the margins are most vulnerable to ecological conditions – and that the health of the environment is of growing concern – then care for the environment should be a concern for discipleship.
This premise is not simply asserted only to move ahead, but the authors spend time arguing for its accuracy. Throughout they try to base that argument on a combination of science, theological tradition, Biblical interpretation, and Jesus’ message in word or deed. Some may disagree with aspects of the premise even after the arguments – or find some arguments a stretch, but the authors do an admirable job of making an effort at convincing, again with experiences and interpretation born from varied sociopolitical backgrounds. Though they excel at discussing the theology and history, they do a good job of covering the science, though I’m not a climate or environmental scientist to be fully certain on all details. (I can’t recall if one author in particular tackled more of science talk than another though.)
As an integrated text from multiple voices, there are certain issues where precise agreement wasn’t reached. The authors chose to put key discussion of these issues into separate boxes called ‘Tension Points’ and within the purpose of the book it works very well, as the book’s best audience would likely be a book club type group or class within a church, who may find these good discussion points, providing a format to keep the talk civil between disagreeing views. A large number of references are also provided for a serious student’s interest in the topic to go deeper, or back to the sources.
Readable without dryness this would be a wonderful book for either an individual or group to read, and the latter portion of it provides challenges to take the ecotheological themes to heart and put them into practice in meaningful ways both large and small. While the intended audience is Christian the book as a whole or in key parts would also be effective for showing to non-Christians allies in addressing these ecological concerns, simply as evidence that not all Christians are uninterested or unconcerned over the health of the environment. Many see it the problems and see it as a failure on many levels (including within the faith) and feel called on levels both religious or humanist to address them.
Disclaimer: I received a free advanced reading copy of this from Baker Academic via NetGalley in exchange for an honest review that originally appeared at Reading1000Lives.com
Thankfully this book exists as a focused middle of the road alternative to those who do not accept either of the extremes and feel there is a place for the two worlds to dialogue. And here, not surprisingly the emphasis is for arguing for Christian involvement in ecological concerns, and providing the resources to act, the intended audience is Christian, but it is geared towards either end of the cultural spectrum from progressive to more conservative.
I haven’t come across anything like Introducing Evangelical Ecotheology before and was curious to see how it was approached while not outright alienating people who may be close to the borders of the Christian spectrum extremes. Written by a trio of people from a range of Christian backgrounds, the text largely succeeds. The premise at the book’s heart is the concept that Jesus’ message was for all people and that he held specific regard for those on the margins of society. As we now see that people on the margins are most vulnerable to ecological conditions – and that the health of the environment is of growing concern – then care for the environment should be a concern for discipleship.
This premise is not simply asserted only to move ahead, but the authors spend time arguing for its accuracy. Throughout they try to base that argument on a combination of science, theological tradition, Biblical interpretation, and Jesus’ message in word or deed. Some may disagree with aspects of the premise even after the arguments – or find some arguments a stretch, but the authors do an admirable job of making an effort at convincing, again with experiences and interpretation born from varied sociopolitical backgrounds. Though they excel at discussing the theology and history, they do a good job of covering the science, though I’m not a climate or environmental scientist to be fully certain on all details. (I can’t recall if one author in particular tackled more of science talk than another though.)
As an integrated text from multiple voices, there are certain issues where precise agreement wasn’t reached. The authors chose to put key discussion of these issues into separate boxes called ‘Tension Points’ and within the purpose of the book it works very well, as the book’s best audience would likely be a book club type group or class within a church, who may find these good discussion points, providing a format to keep the talk civil between disagreeing views. A large number of references are also provided for a serious student’s interest in the topic to go deeper, or back to the sources.
Readable without dryness this would be a wonderful book for either an individual or group to read, and the latter portion of it provides challenges to take the ecotheological themes to heart and put them into practice in meaningful ways both large and small. While the intended audience is Christian the book as a whole or in key parts would also be effective for showing to non-Christians allies in addressing these ecological concerns, simply as evidence that not all Christians are uninterested or unconcerned over the health of the environment. Many see it the problems and see it as a failure on many levels (including within the faith) and feel called on levels both religious or humanist to address them.
Disclaimer: I received a free advanced reading copy of this from Baker Academic via NetGalley in exchange for an honest review that originally appeared at Reading1000Lives.com
July 17, 2015
This book didn't have a lot of penetrating analysis, but it did have some good quotes and relevant scripture references.
preface x. One reason that religious people and theological thinkers will play an important role in climate change dialogue: they are specialists in human transformation, and in building communities that can cope with-- and delight in-- change for the better.
p16 "Humanity exhibits a short-term, utilitarian relationship to Creation, the same way many of us treat a hotel room. We stay for a short time, make a mess, pack up, and go somewhere else, all the while believing someone else will clean up after us." The Earth is not a hotel room, it's God's house!
p16 There is a virtue that's much greater than tolerance-- hospitality. "Tolerance allows divergent opinions to exist; hospitality welcomes and invites others into dialogue."
p27 God's covenant with Noah is a covenant with all of Creation.
Isaiah 24:5-6 "The earth lies polluted under its inhabitants, for they have transgressed laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt."
Pope John Paul II: "Science can purify religion from error and superstition. Religion can purify science from idolatry and false absolutes."
Deuteronomy 20:19 "If you besiege a town for a long time, making war against it in order to take it, you must not destroy its trees by wielding an ax against them. Although you may take food from them, you must not cut them down. Are trees in the field human beings that they should come under siege from you?"
p60 Only twelve plant and five animal species provide 75% of our total food supply.
p60 "Of all the imperatives found in the pages of Scripture, the one to be fruitful and multiply is the single most obeyed and is the only one we have actually managed to fulfill."
p105 Jesus revealed a life of taking up the cross, servanthood, and subverting the traditional view of dominion.
p119 People reject God because of the problem of evil. But isn't the "problem of Good" equally vexing?
p153 "Christianity has strong resonances with resilience. After all, the heart of the gospel is redemption of failure and brokenness. We are called to struggle against principalities and powers, systemic sin and oppression. The sustainability and resilience of a broad array of Earth systems seem profoundly compatible with seeking God's will 'on earth as it is in heaven.'"
p214 God is the true owner: "The land shall not be sold in perpetuity, for the land is mine; with me you are but aliens and tenants." Leviticus 25:23
p226 "The automobile makes it possible for Christians to drive past the church in their neighborhood to attend one more to their taste. Automobiles reinforce the consumerism already so ingrained in our churches."
p232 "See the welfare of the city where I have sent you into exile, and pray to the Lord on its behialf, for in its welfare you will find your welfare" (Jeremiah 29:5).
Dallas Willard remarked, "Remember, in a pluralistic world, a religion is valued based on the benefits it brings to its nonadherents."
p249 Jeremiah narrates the undoing of the world (ch 4); Isaiah describes ecological devastation (ch 24); Hosea tells the story of economic corruption in a world of greed; Joel and Amos record environmental catastrophe. Yet none of the prophets left their people without an image of the people of God being restored to relationship, characterized by the health and fruitfulness of the land. The biblical text consistently nourishes hope without circumventing despair.
preface x. One reason that religious people and theological thinkers will play an important role in climate change dialogue: they are specialists in human transformation, and in building communities that can cope with-- and delight in-- change for the better.
p16 "Humanity exhibits a short-term, utilitarian relationship to Creation, the same way many of us treat a hotel room. We stay for a short time, make a mess, pack up, and go somewhere else, all the while believing someone else will clean up after us." The Earth is not a hotel room, it's God's house!
p16 There is a virtue that's much greater than tolerance-- hospitality. "Tolerance allows divergent opinions to exist; hospitality welcomes and invites others into dialogue."
p27 God's covenant with Noah is a covenant with all of Creation.
Isaiah 24:5-6 "The earth lies polluted under its inhabitants, for they have transgressed laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt."
Pope John Paul II: "Science can purify religion from error and superstition. Religion can purify science from idolatry and false absolutes."
Deuteronomy 20:19 "If you besiege a town for a long time, making war against it in order to take it, you must not destroy its trees by wielding an ax against them. Although you may take food from them, you must not cut them down. Are trees in the field human beings that they should come under siege from you?"
p60 Only twelve plant and five animal species provide 75% of our total food supply.
p60 "Of all the imperatives found in the pages of Scripture, the one to be fruitful and multiply is the single most obeyed and is the only one we have actually managed to fulfill."
p105 Jesus revealed a life of taking up the cross, servanthood, and subverting the traditional view of dominion.
p119 People reject God because of the problem of evil. But isn't the "problem of Good" equally vexing?
p153 "Christianity has strong resonances with resilience. After all, the heart of the gospel is redemption of failure and brokenness. We are called to struggle against principalities and powers, systemic sin and oppression. The sustainability and resilience of a broad array of Earth systems seem profoundly compatible with seeking God's will 'on earth as it is in heaven.'"
p214 God is the true owner: "The land shall not be sold in perpetuity, for the land is mine; with me you are but aliens and tenants." Leviticus 25:23
p226 "The automobile makes it possible for Christians to drive past the church in their neighborhood to attend one more to their taste. Automobiles reinforce the consumerism already so ingrained in our churches."
p232 "See the welfare of the city where I have sent you into exile, and pray to the Lord on its behialf, for in its welfare you will find your welfare" (Jeremiah 29:5).
Dallas Willard remarked, "Remember, in a pluralistic world, a religion is valued based on the benefits it brings to its nonadherents."
p249 Jeremiah narrates the undoing of the world (ch 4); Isaiah describes ecological devastation (ch 24); Hosea tells the story of economic corruption in a world of greed; Joel and Amos record environmental catastrophe. Yet none of the prophets left their people without an image of the people of God being restored to relationship, characterized by the health and fruitfulness of the land. The biblical text consistently nourishes hope without circumventing despair.
January 6, 2016
This book was an excellent read. If you are interested in exploring and reimagining the Edenic charge to care for the earth in light of BOTH Science and the whole of Scripture, and are willing to stare your own privilege in the face, willing to take a stand against our fast-paced, immediate gratification oriented, anthropocentric Western culture, then you should absolutely read this book.
This work establishes a Christocentric approach to Ecotheology. It lays out the theological foundation, and then moves into praxis, which is always the essential, oft overlooked component to any theory. It will challenge you, but hopefully, it will also motivate you to make some really valuable, meaningful changes, which will certainly benefit you, but also, [y]our kids and the generations coming after us.
This quote pretty well sums it up:
"If Jesus consistently prioritized the forgotten people of his world, and if it is becoming increasingly clear that the well-being of all people on this planet- especially the poor and those on the margins- is inextricably entangled with the health of the whole created order, it is not a stretch to imagine Jesus calling Earthcare a central aspect of discipleship today... Social ecology cannot be separated from natural ecology" (104).
This work establishes a Christocentric approach to Ecotheology. It lays out the theological foundation, and then moves into praxis, which is always the essential, oft overlooked component to any theory. It will challenge you, but hopefully, it will also motivate you to make some really valuable, meaningful changes, which will certainly benefit you, but also, [y]our kids and the generations coming after us.
This quote pretty well sums it up:
"If Jesus consistently prioritized the forgotten people of his world, and if it is becoming increasingly clear that the well-being of all people on this planet- especially the poor and those on the margins- is inextricably entangled with the health of the whole created order, it is not a stretch to imagine Jesus calling Earthcare a central aspect of discipleship today... Social ecology cannot be separated from natural ecology" (104).
July 9, 2015
The most comprehensive introductory book I've read. The authors do a wonderful job of integrating ecological care into all facets of theology and the mission of God's people. They use a great variety of voices from around the world in order to do this and offer the reader a deep well of further texts from which to draw. While I would say a basic understanding of theology is necessary to grasp the integration that is occurring here, I would recommend this book to any believer who is wondering what a Christian response to the current ecocrisis could look like. Integrating both theory and practice, the authors provide a reason for, and a way to, engage this important topic in a Christ-centred way.
December 27, 2017
Thoroughly enjoyed this work by three professors at George Fox University. The work provides a balanced, careful, but earnest entry point into the conversation about ecology and theology. The authors open with sections about what personally motivates them and the problems that they see in the modern world. They supplement this with the work of other theologians as well as literary works. They then launch into a section exploring various theological trajectories in the conversation that can aid us in moving towards a more responsibly ecological theology. They close with a more sociological and practical application of ways to live out a robust ecological theology, particularly as its pertains to consumption, poverty, and simplicity of living.
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