Introduction
Scholars new to religion often seek guidance in navigating the intricate landscape of doctrines constituting Christian history and tradition. Don Thorsen’s “An Exploration of Christian Theology” offers an articulate and approachable exploration of the entire Christian tradition, assisting readers in unraveling the complexities of theology. The question of theology’s role in the church and the world elicits multiple reasonable and fitting responses.
Catechesis, critique, and doxology represent distinct approaches to understanding theology, depending on whether its purpose is perceived as transmitting tradition, evaluating ideas and actions, or praising God. Similarly, theological education can be viewed as preparing students to accurately convey church doctrine, distancing them from unquestioning adherence to conventional practices, or enabling them to partake in a more profound worship experience. This paper will theologically explore the matters concerning the creation and stewardship of the Earth, as well as the responsibilities and expectations imposed on Christians.
Creation and Care of the Earth
The biblical perspective underscores God’s evident handiwork, a theme Thorsen emphasized in his writings. “At the beginning, when God created the heavens and the earth, the earth was a formless void, and darkness covered the face of the deep, while a wind from God swept over the face of the waters” (Thorsen, 2020: p.19). Thorsen (2020) delves into various creation theories in this chapter, offering theological insights into the creation process. While the term “ecology” was initially coined in 1873, it was not until the 1960s that it began to encapsulate human impacts on the natural world. Over time, it has become integral to our ability to comprehend the world.
Preserving the ecological well-being of the world is a relatively recent concern known as environmentalism or, from a Christian perspective, creation care. In line with Scripture and church history, Christians perceive the Earth as God’s creation, underscoring that environmental challenges should not come as a surprise. Christians are urged to exercise special responsibility in safeguarding the environment, recognizing that God created it and entrusted humanity with authority.
“Their concern for the world’s physical health should be as vigilant as their concern for the well-being of other people and animals” (Thorsen, 2020: p.19). God tasks humans with governing creation in a manner that sustains, protects, and enhances His handiwork, enabling all of design to fulfill the purposes intended by God. The management of the environment is not solely for human benefit but is a commitment to the glory of God.
There are two aspects to the distorted Christian perspective on humanity’s role in the universe. The first is grounded in a robust dualistic worldview associated with Christian Platonic and Gnostic thought: Human existence is seen as a means to liberate the soul from the body, which is perceived merely as confinement. In this framework, “caring for the planet” is another entanglement in the deceptive materialism that the soul should flee (Fujikane, 2021). A different form of dualism has recently surfaced, leaving the rest of the world to face fire and destruction.
Another theological perspective, firmly grounded in a specific understanding of humans being created in the image of God, adopted a considerably more assertive stance toward animals perceived as inferior links in the grand chain of being. In contrast, the Gnostic interpretation regarded only the soul as worthy of preservation and treated all other species with, at most, benign disregard. The biblical rationale for such an assertive stance is explicit. After creating males and females in God’s image, God instructed them to “be fruitful and multiply, and fill the world and conquer it; and have dominion over the fish of the sea and over the birds of the air and over every living creature that moves upon the ground” (Gen 1:28).
However, this historically dominant perspective has overshadowed a more modest yet compelling scenario, where “The Lord God took the man and set him in the garden of Eden to cultivate it and to preserve it,” along with establishing stringent limitations on human exploitation of the garden’s fruits (Gen 2:15–17). Cultivating, preserving, and respecting limits reflects a balanced and responsible relationship between humans and the environment in the biblical context.
The responsibility for ecological unawareness cannot be solely placed on the Bible and Christian theology. For centuries, Christians coexisted harmoniously with the natural world while holding onto this perspective. The degradation of resources and environmental exploitation primarily stem from attitudes and behaviors that diverge from traditional Christian principles (Fujikane, 2021). At its core, the Enlightenment sought to demystify the unknown and transform magic into a realm governed by mathematical principles.
In contrast to Christian mysticism, Cartesian dualism contributed to perceiving the body as an appliance and the environment as a mental laboratory. However, the spirit of capitalism has fostered a competitive pursuit of accumulation as the gauge of human achievement, reducing both material and spiritual aspects to commodities in the marketplace—an approach conflicting with the Christian ideal of communal sharing of resources.
The relationship between humanity and the broader natural world has undergone significant shifts due to the technological revolution and the subsequent surge in population. Individuals must comprehend the repercussions of exponential population growth and resource depletion, which have implications far beyond the well-being of the human species alone (Robert, 2020). A century ago, the profound impact of human aspirations for power, wealth, and pleasure, coupled with remarkable technological prowess and compounded by explosive population growth, was unforeseeable. Unlike human strength and intellect, nature appeared boundlessly vast, incredibly rich and diverse in life and resources, and seemingly inexhaustible.
There are three compelling reasons why Christians, in particular, must respond to the environmental crisis. Firstly, given that Christians outnumber adherents of all other faiths combined, their perspectives and actions carry considerable weight and should be taken seriously (Robert, 2020). Secondly, the ethos of modernity—a fusion of Enlightenment rationality, technological advancement, individualism, commercialism, and consumerism—has notably distorted Christian principles, necessitating a shift in mindset. Lastly, the transformation of Christian attitudes is paramount. It holds significant sway as Christianity is the predominant religion in regions of the world that bear the most critical responsibility for the depletion of the Earth’s resources.
Creation and the Fall of Humanity
Since the beginning, men and women have struggled to fulfill their roles as outlined in Genesis 3:19. The narrative of the fall elucidates how disobedience to God’s will originated from the pride and egotism of early humanity. This disruption thwarted God’s intended harmony so Adam could coexist seamlessly with nature.
“Because you have listened to your wife and eaten from the tree which I forbade you, accursed shall be the ground on your account. With labor shall you win your food from it all the days of your life. It will grow thorns and thistles for you, none but wild plants for you to eat. You shall gain your bread by the sweat of your brow until you return to the ground; from it, you were taken. Dust you are, to dust you shall return” (Genesis 3:17-19). This shows that the punishment given to human beings by God after the disobedient was death, apart from toiling to get food all days of his life.
Some environmentalists harbor a negative perception of Christianity, often labeling it as anthropocentric, suggesting that the world and its species are viewed merely as expendable resources to be utilized and abused by humanity. Christianity significantly emphasizes human beings (Robert, 2020). It is accused of dismantling pagan animism, paving the way for the exploitation of nature with a callous disregard for the sentiments of inanimate things, as it teaches that such exploitation aligns with God’s intention. The spiritual guardianship of natural entities, which had once shielded the environment from human interference, has been diminished. Man’s dominance over the spiritual realm has been established, leading to the dismissal of traditional constraints on exploiting nature.
This call implies a resurgence of respect for the natural world, challenging churches to engage in open and fruitful discussions on environmental issues with non-governmental organizations. Due to this stance, these organizations are often perceived as adversarial to Christianity. However, such an interpretation needs to be more accurate. Christianity does not adhere to an anthropocentric worldview. Instead, it establishes humanity’s rightful place in the hierarchy, beneath God, and above the material world.
In contrast, God brought everything into existence out of nothing, playing a significant and essential role. “Humans, created by God for communion with Himself, find the universe serving as the backdrop for this divine desire” (Thorsen, 2020: p. 19). God, as the architect of the world, not only brought it into being but also, as the culmination of this magnificent creation, shaped people in His image. This intentional design allows them to partake in God’s abundant love, goodness, and grace through their relationships within the Trinity.
The aim of Jesus’ coming to Earth was to be crucified on the cross, where He suffered as entirely human to save God’s people, a crucial point to highlight. As one delves into the Gospels and observes all that Jesus did and endured in His full humanity, it instills hope that He will sustain through similar troubles and storms. On the cross, Jesus experienced separation from God, ensuring that others would not have to endure the same. In that moment, He fully embraced humanity, shouldering burdens and distancing Himself from the Father so that others would not have to. Jesus is portrayed as fully human and God throughout His time on Earth.
“Jesus experienced the limitations of human existence that others experienced. He grew weary, hungry, thirsty, and sleepy” (Thorsen, 2020: p. 179). Thorsen further notes that Jesus needed complete knowledge while attending to others and the disciples. It is significant because it demonstrates that Jesus willingly relinquished part of His complete godliness to be entirely human in moments. It was not a constraint imposed on Him but a deliberate choice to save humanity.
Beyond the sole purpose of salvation, Jesus assumed human form for numerous other compelling reasons. Thorsen outlines six distinct objectives for Jesus’ incarnation, including revealing God to humanity, serving as an empathetic high priest, modeling the fullness of human life, providing a substitute sacrifice, binding demonic powers, and acting as a just and final judge (Thorsen, 2020: p.193). Examining these reasons, they resonate cohesively with theology students, garnering their entire agreement.
Jesus came to rectify the deviations in the law, as diverse opinions and emerging religious interpretations required correction. His mission was to break through these distortions, exemplifying love for all and illuminating what it truly means to follow God wholeheartedly. Notably, Thorsen (2020) underscores that Jesus came to model the entirety of human life.
Without Jesus assuming human form on Earth, people would lack a comprehensive guide to following God’s desires. While other disciples in the Bible could be emulated, human error inevitably surfaces. Jesus, however, embodies perfection. His life serves as the flawless model, having navigated all the challenges of human existence, experienced the full force of pain on the cross, resisted temptations, and remained sinless. Now, humanity has an impeccable example to follow.
Conclusion
In conclusion, Christian views on creation have changed over time, yet the idea that God created everything stays the same. There is no way that the universe could have formed by chance interactions between elements and physical laws. The function of theology in the church and society elicits various reactions, from doxology to critique and catechesis, each providing a distinct viewpoint on preserving customs, assessing concepts and deeds, or worshiping God.
A balanced grasp of Christian principles, environmental responsibility, and a transformational attitude shift are required for the theological inquiry of creation, environmental stewardship, and humanity’s place in the cosmos. A healthy relationship with nature continues to be crucial to carrying out our responsibilities as stewards of God’s creation, even as people struggle with the complexity of theology and the difficulties of the modern world.
References
Fujikane, C. (2021). Mapping abundance for a planetary future: Kanaka Maoli and critical settler cartographies in Hawai’i. Duke University Press.
Robert, D. L. (2020). Naming “World Christianity”: Historical and Personal Perspectives on the Yale-Edinburgh Conference in World Christianity and Mission History. International Bulletin of Mission Research, 44(2), 111-128. Web.
The Holy Bible: New Revised Standard Version. New York: Oxford University, 1996.
Thorsen, D. (2020). An exploration of Christian theology. Baker Academic.