Director Darren Aronofsky says he is not religious, and that his Russell Crowe blockbuster movie “Noah” is the “least-biblical biblical film ever made.”
But the strong environmental message of his film — which makes Noah a hero as a God-inspired steward of the earth — firmly roots itself in Scripture, Aronofsky told an audience of religious environmentalists on Wednesday. Many of them hope the message of the movie, which has grossed more than $300 million since its release on March 28, spurs more people of faith to work against climate change.
In “Noah,” Aronofsky said, he hoped to capture the beauty of creation, and to dramatize God’s dramatic decision to destroy it because of human sin. Noah, he said, “is saving the animals. He is not looking for innocent [human] babies. It’s about saving the animals.”
There’s an old hymn that many Christians have sung for nearly a century. “How Great Thou Art” celebrates the glory of God while considering, “all the works thy hands have made.” It reminds me of the psalm that reads, “The heavens are telling the glory of God; and the firmament proclaims his handiwork. Day to day pours forth speech, and night to night declares knowledge.”
Creation, therefore, is a witness to the wonder and awe of God. Although humanity has been given the honor of bearing God’s image, the earth shows God’s creativity and ingenuity. Over the years I’ve heard so many stories of people finding faith in God, not because of brilliant arguments, but because they are in awe of the complexity and glory of the created world.
But creation is not just a unique witness to God’s glory — it is, as the apostle Paul wrote, “groaning” waiting also for its redemption. This past Easter Sunday, Christians all over the world sang joyful songs of resurrection and renewal. Many of these songs proclaim freedom for all of creation — not just for humanity. One church I know of even sang “Joy to the World,” in celebration that the power of Christ’s resurrection extends “far as the curse is found.”
It’s hard to face, but humanity — image bearers of God — is largely responsible for destroying much of this great witness to God’s glory.
When God coupled the earth with the breath of eternity, our souls and the soil were fused and our destinies perpetually intertwined. While many of us have been taught that human beings have dominion over the Earth, we have not understood that what we do to Mother Earth, we do to one another and to God.
Dominion theology has led to domination, abuse, and destruction of Mother Earth and human communities. Every time we strip the land of its diversity, we strip a layer of humanity from our collective souls. Soil is also a community of diverse beings — some visible to the naked eye, some microscopic. A diversity of beings distinguish fertile soil from lifeless dirt. When industrial agriculture or chemical spills make these beings homeless, our soil becomes dust and is gone with the wind. Regardless of their visibility to the human eye, maintaining the homes of microbes intact, is what keeps the land fertile for growing crops which feed human beings. Adding microbes to “the least of these” who deserve our protection is truly an act of self preservation.
Respect and protection is a recurring casualty of dominion theology in that dominated land requires dominated people to work it. Plantations required slaves, and agribusiness requires exploited immigrants. Generational shame was whipped into the minds of enslaved Africans as their backs were abused in cultivating the land. Over the course of 400 years, a healthy relationship with Mother Earth was one of those legacies lost, stolen, or strayed for many African Americans. Restoring a healthy relationship with the land is a vital prerequisite for our urban youth to turn their food deserts into an oasis of food sovereignty.
Earth Day is often neglected by Christians because it’s not seen as an important issue — but what if environmentalism was essential to evangelism? In many ways, taking care of our environment is a direct form of evangelism, but many Christians have yet to realize — and even sinfully reject — this truth.
For since the creation of the world God’s invisible qualities — his eternal power and divine nature — have been clearly seen, being understood from what has been made, so that people are without excuse. (Romans 1:20 NIV).
This verse is often referenced to justify millions of people being condemned to an eternity in hell. It’s the damning biblical evidence used against non-believers for rejecting God — even if they’ve never directly heard the Gospel message. Christians point to this Scripture passage to show that God’s existence is visibly obvious through the beauty of creation — but is it really?
Theologians have often argued that the splendor and wonder of creation — Natural Revelation — is observable proof of God and God’s sovereignty. But what happens when it’s not visible?
The concept of Natural Revelation is often taught from a privileged and Westernized perspective, where scenes of picturesque mountain ranges, pristine lakes and rivers, beautiful wild animals, and lovely plants are used to portray the sheer majesty of God.
For many of us, this is an easy reality to absorb because we love nature and have access to the outdoors, scenic parks, and unpolluted land. But for many around the world, the idea of Natural Revelation is absurd, and often a theological idea that actually argues against the existence of a God.
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This week, we finally had some good news in the fight against climate change: President Barack Obama announced a further delay in the review process for the Keystone XL pipeline. The right thing to do is to reject the pipeline once and for all, but we all know politics is never that simple. The president says no decision will be made until the end of the year, which means the deadline comes after this year’s election. But the president isn’t up for re-election again, and protecting the environment should not be a partisan issue. All of us have a stake here.
We need more time, President Obama says, more reviews, more answers. But for Sojourners’ Rose Berger, who has been a leader in the faith community’s witness against Keystone XL, the answer has been clear for a long time.
The accelerated pace of climate change deterioration in recent decades is highlighted in the report by the Intergovernmental Panel on Climate Change that was released in December 2013. This report highlights the alarming rates of carbon emissions in recent years and the massive disruptions to the nature that occur as a result. It warns that the disruptions could affect all areas of life and endanger the world’s food supply itself. The worst is yet to come. All this might sound a bit apocalyptic.
Acts 2:14-32 posits a similar scenario. Luke’s Peter predicts the signs that will occur in the last days (vv. 19-20). The Sun will turn into darkness and the moon into blood. There will be blood and fire and smoky mist. Joel 3, Luke’s source text behind these verses, was intended as a warning about potential disturbances in the natural order. Joel posits such calamities as consequences of human wickedness and calls on the people to alter their ways. Peter warns that such last days are about to arrive. They will be marked by disturbances in the natural order and terrible signs that will precede the day of the Lord. Interestingly, people in Jerusalem have already witnessed such (un)natural phenomena during the death of Jesus (Luke 23:44-45).
Acts 2 parallels the account of disruptions in the nature with the account about the death of Jesus (2:19-24).
One of the best things about food and cooking is sharing. From devouring cheap local eats with best friends to inviting people over for dinner or hosting a full on party, food brings people together.
This week is Earth Week and as an intern community we are choosing to make concerted efforts to be greener in our choices to promote healthy bodies and ecosystems. This is the motivation behind Meatless Mondays. This global movement asks for restaurants, organizations, and individuals to go veggie on Mondays, being mindful of how our eating habits affect the globe.
Editor's Note: Sojourners is celebrating Earth Week with a special message series every day next week. Click here to join us!
“Behold, I am making all things new!” says Jesus in the book of Revelation. It’s this spirit of hope and second chances that we celebrate at Easter time. Life triumphs over death and decay. We get a second chance.
But what about our planet? A cursory glance shows us that God’s creation could use some renewal.
Creation is definitely groaning. We’re losing species, spilling oil, and changing our climate at an alarming rate. We’re building sea walls and responding to pumped-up natural disasters. Energy companies are pushing for even more access to the fossil fuels that are harming God’s creation. Action from Congress seems far away, and moneyed special interests are working hard to block other kinds of action.
Ched Myers, Sara Stratton, Chris Grataski, and Sasha Adkins describe how they are connected to their local watersheds.
St. Bonaventure (d. 1274) once said, “Whoever is not enlightened by the splendor of created things is blind; whoever is not aroused by the sound of their voice is deaf; whoever does not praise God for all these creatures is mute; whoever after so much evidence does not recognize the Maker of all things, is an idiot.”
If Bonaventure was right, then we’re all idiots.
The first time I travelled to Rome was an experience second to none. Never, in my young travels, had I ventured to a place so layered with history and significance around every corner that one literally couldn’t escape it. Even the Roman suburbs were historical. We were amped to see it all. Our approach was simple: we would incrementally make our way through the city over the course of 10 days with a plan that would make any explorer proud.
The sheer magnitude of historical and ecclesiastical sites to be seen in the city was overwhelming at best. Then it happened. I had a unique moment near the end of the trip. We’d been walking nonstop through museums, ruins, churches; we’d even heard the pope preach a sermon, when I started to lose my attention. Many travelers or art buffs will resonate with this — there came a point during our endless walk through Rome where I had seen so much beauty and splendor and history that I just started taking it all for granted. The last two days consisted of me walking around blindly and numbly, room-to-room, ruin-to-ruin, as though what I stood before was of little or no value.
I called it “beauty exhaustion.”
As the Intergovernmental Panel on Climate Change (IPCC) releases a groundbreaking and comprehensive report detailing the impacts of climate change as “severe, pervasive, and irreversible,” young evangelicals across the United States are coming together to pray for urgent and responsible climate action to protect life and defend their future. Organized by the Young Evangelicals for Climate Action, the Evangelical Environmental Network, and Renewal: Students Caring for Creation, prayer events are being held across the Nation — and on more than 20 Christian campuses — in recognition of April 3 as the 2014 National Day of Prayer for Climate Action.
While evangelicals are not typically associated with climate action, YECA spokesperson Ben Lowe points out,“Climate disruption is not just a scientific or political issue — it’s first and foremost a moral issue and biblical issue … It’s about protecting life and, as evangelicals, we’re particularly concerned about the ways our pollution and political inaction is affecting the poor and those who are most vulnerable.”
Communities around the world are already experiencing the negative impacts of climate change. The new IPCC reports details how the poorest countries are being seriously affected by climate change, with severe consequences to global food security, human health, and economic development. The poor will not be the only ones influenced by climate change, as IPCC Chairman Rajendra Pachauri says, "Nobody on this planet is going to be untouched by the impacts of climate change.”
Andrew Bird is one of my favorite musicians. I love the way he makes a one-man band, looping over his own violin playing, singing, whistling, and stomping to create beautiful songs. No two live performances are the same. And once, when I saw him in D.C., he played a new song that was still being written — one that had come from his heart, but he hadn’t yet finished and didn’t think it had an end.
He told us he wrote the song during the BP oil spill, often called “Deepwater Horizon,” that happened in the Gulf of Mexico. During that disaster, over 200 million gallons of crude oil spewed into the Gulf for days on end from a hole nobody could plug, and the whole country watched it happening live.
“Humanity is intimately tied to the world we live in, and every societal action and technological advance has an effect on the earth,” reads one of the plaques in the current Unintended Journeys exhibit at the Natural History Museum in Washington, D.C.
The temporary exhibit, which runs until Aug. 13, is a powerful photographic portrait of the catastrophic effects environmental disasters are having on millions of people around the world.
The exhibit focuses on five different countries that have recently experienced or continue to experience severe weather conditions that have caused displacement, migration, intense hardship, and death for inhabitants. The disasters covered are the Hurricane in the Gulf, the Earthquake in Haiti, the Tsunami in Japan, Flooding in Bangladesh, and Desertification in East Africa.
For me, joy in the everyday begins with food. If I can take time to make food and drink holy, if I make my table a place of family and community, a place of health and wellness, a place of good choices that sustain creation, I am grounded. Food is the place where I began my journey towards social justice, as a self-righteous young vegetarian who lusted after meat.
Food is the thing we all have in common, and with it, Jesus set forth the Eucharist. Is that enough for you to believe food is important?
Do you ever wonder why Paul spends so much time advising his churches on food and dinner manners? It's because the Eucharist was a wine-and-bread-leavened feast that intentionally leveled the strict hierarchy of Roman society. This enables Paul to confidently state, "There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus."