Over the last six books, we’ve explored the importance of our bodies and imagination in forming kingdom habits (Desiring the Kingdom), ways of integrating our faith and everyday work (Kingdom Calling), the importance of community in growing up in Christ and reaching out in mission (Community & Growth), how we should live our kingdom story as ‘true’ in an age of conflicting empires (Colossians Remixed), what it looks like to re-present Christ in a culture pushing Christianity away (Silence), and how to re-present Christ in a post-Christendom context (Benedict Option). Each fortnightly gathering we’ve shared in the combination of rich liturgy (Taize songs, Northumbrian prayers, creative Bible reading), open discussion, reflection on art, and the designing of rich practices and habits to reinforce our identity and calling in Christ.
In our final cycle for 2017 (starting Thursday 19th October), we go green! How does Christian faith relate to ecology? Does the Christ care about climate change? If we love the Creator, how should this affect the practices of his church? In short:
How would the Creator have us see and steward the gift of Creation?
Our conversation partner is the Argentinian, Jorge Mario Bergoglio. You likely know him better as the 266th Sovereign of Vatican City, Pope Francis (or Papa Francesco as Italians fondly call him), who took his name from the nature loving Saint Francis of Assisi.
Pope Francis’s 2015 Encyclical, Laudato Si’ (“Praise be to You”) establishes an expansive theological frame of a creational “common good” and “ecological citizenship”, within which our lives and work can be situated. As the subtitle suggests, it’s on “care for our common home”–where humans are entrusted with a unique care-taking role from within nature, rather than dominating fellow creatures for our anthropocentric ends.
(This human-centred assumption is both amusingly and disturbingly exposed by animators Steve Cutts in “Man” and Dr. Seuss’s The Lorax in the song “How Bad Can I Be?”; Prince Ea’s spoken word pieces “Dear Future Generations: Sorry” and “Man vs. Earth” are a tad more melancholic.)
That is, our Genesis 1:28 authority to “rule” and have “dominion” (kabash and radar in the Hebrew), as God’s image bearers, empowers the Genesis 2:15 purpose of this call to “care for” and “keep” creation (abad and shamar), in the same way God tends and cares for us, expressed in the Aaronic blessing of Numbers 6:24-26:
There has been a world-wide growing sense that unconstrained human activity and over-consumption has damaged God’s very good gift of Earth, becoming in Bill McKibben’s words Eaarth–an irreversibly changed and tough new planet on which we must make our way forward, humbled for having spoiled our home.
And yet, living out of a Greek/neo-Platonic legacy, many Christians have ignored the memo. Perhaps worse, in ecologist Lynn White’s classic 1967 essay, “The Historical Roots of Our Ecological Crisis” here, our western reading of the Bible may itself be uniquely to blame for the mess we’re in. We have a tendency to spiritualise the nature and purpose of humanity. You know, where God will burn up all physical things bright and beautiful in the end, taking the “real me”, my disembodied essence, to heaven for eternity … so cut the greeny talk and just get on with preaching and saving sinking souls off our Titanic planet. But is this who we truly are and what we truly believe? This precarious ecological moment may be reawakening an at once more ancient and future-looking reading of the Bible and framing of faith.
Many churches have missed the missional logic of resurrection, and struggled to see that “creation care is a gospel priority.” As the Lausanne Cape-Town Commitment II.2.6 says here, “We are also commanded to care for the earth and all its creatures, because the earth belongs to God, not to us. We do this for the sake of the Lord Jesus Christ who is the creator, owner, sustainer, redeemer and heir of all creation.”
(For more, see their Creation Care Issue Network, their Occasional Paper on “An Evangelical Commitment to Simple Lifestyle“, the Jamaica Call to Action, and the excellent essays in Colin Bell and Robert White’s (eds) volume, Creation Care and the Gospel: Reconsidering the Mission of the Church . The leading light in combining best theology and ecological practice is A’Rocha [international here; Australia site here; fb here; led by Roger Jaensch]. See also “Green Christian”, “Common Grace”, Mike Pope’s 2013 Tinsley Annual Lecture “Preaching to the Birds?”, and Byron Smith’s facebook posts on environmental activism. For some solid theological underpinning, see Richard Bauckham’s The Bible and Ecology, and Living with Other Creatures.)
The National Church Life Survey in Australia’s numerous reports on faith and the environment (here; podcast here) reveal that only 28 percent of Christians believe that “caring for the earth is an essential part of mission”, despite nearly 7 in 10 believing that “nature is sacred”. Only 22 percent disagree with the belief that “plants and animals exist primarily for human use”. (This is a radically different attitude to our Indigenous forebears, in “The Uluru Statement” asserting our integral connection to the land.) Not surprisingly, then, only a quarter of Jesus’ followers in Australia are very active in caring for the environment as part of their responsibility as disciples–roughly the same proportion of Christians who are even aware of Papa Francesco’s illuminating ecological encyclical Laudato Si’. Which is why it’s high time we delve into this gem.
(For commentary on Laudato Si’, see here for a Catholic introduction, here and here for A’Rocha’s Protestant take, here and here for secular commentary, and here for a taste of how the National Council of Churches in Australia have responded with an “Eco-Mission” project, drawing on the work of its member Clive Ayre. I’ve written about “Shalom and Sustainability” from an educational/curriculum perspective, in Clive’s ecological edition of the Australian Journal of Mission Studies here, December 2016, pp. 60-67.)
Thankfully, changing our habits isn’t rocket science, whether at the civic/political, local community and church, or consumer level! Churches have recycled, planted trees, hosted community gardens, celebrated environmental days or seasons, run children’s activities, worshipped outside in nature, worked on a project in their community and participated in advocacy campaigns for the environment in the last two years, according to NCLS Research.
Well, there’s always more to say. You can read my worldview notes on Creation here, or watch a stirring talk by celebrated Brazilian politician and environmental activist Marina Silva, for her work in saving the Amazonian forest here.
You could also explore global climate change responses after the Paris accord here, and what this looks like in Oceania here. And for an artistic angle, see Robin Wood’s powerful images for the “Destroying Nature Is Destroying Life” campaign here.
Of the posting of links, there is no end, and too much reading just makes one tired! So, as the pointy end of this blog, can I simply invite you to join us in conversation as we consider a new way of being creaturely, stumbling imperfectly forward as we work in love for the care of our common home?
Details below, and all welcome, whatever your faith commitment, tradition, or none.
Over 4 fortnightly Thursday sessions (October 19 – November 30) at Nik & Dave’s house (152 Tanderra Way, Karana Downs; directions here) we will dialogue with Pope Francis and each other, learning how to see and steward the gift of creation.
Check out the calendar below for key dates, where Laudato Si’ is available as a pdf online here.
We have a soft-start from 6:30pm—feel free to rock up early and eat your dinner or share a cup of tea. (Park up top, on the left-hand side of our circular driveway.) At 7pm sharp we get into the night, finishing each night by 9pm with supper together and an unrushed chat over coffee. OPEN BOOK includes some basic spiritual practices and prayer, before unpacking the pre-reading scheduled for that night.
For each week, it helps to think through how the reading provokes you in 4 ways:
1) Questions: what didn’t make sense?
2) Challenges: what did you think was wrong?
3) Implications: if this is true, what does it mean for how I/we see the care of our common home?
4) Applications: what does it look like for us to live out of this vision, and steward creation as faithful caretakers?
October 19 | LS 1, pp. 1-44: Intro + Ch. 1 “What Is Happening to Our Common Home?” (§1-61)
November 2 | LS 2, pp. 45-101: Ch. 2 “The Gospel of Creation” pp. 45-74 (§62-100) + Ch. 3 “The Human Roots of the Ecological Crisis” pp75-101 (§101-136)
November 16 | LS 3, pp. 103-148: Ch. 4 “Integral Ecology” pp. 103-120 (§137-162) + Ch. 5 “Lines of Approach and Action” pp.121-148 (§163-201)
November 30 | LS 4, pp. 149-180: Ch. 6 “Ecological Education and Spirituality” (§202-246).
Open Table dinner on Friday December 15 (7:30pm) … Theme of RISK (leading into the crazy embodied risk God-in-Jesus took in the incarnation, which we celebrate at Christmas)
2018 Restart February, tba
Hope to see you there!