There are women in my life I choose to breathe with. With these women, I turn our breath into sounds, sounds into words, and raise them together in solidarity across the currents of justice. Together, we fight for the environment, we fight for rights, for black lives, for women's rights — and constantly strive for peace.
Why does caring about Jesus mean we should care for the earth? There are plenty of Old Testament passages about the lordship of God over all creation, but let’s limit ourselves, for the sake of evangelical argument, to Jesus. He cares about ecology because of his incarnation into creation, his miracles restoring creation, and his lordship over creation.
If you are a Christian, protecting the environment is part of your identity, not an ideological option, Pope Francis said Feb. 9.
“When we hear that people have meetings about how to preserve creation, we can say: ‘No, they are the greens!’” Francis said in his homily at morning Mass, using a common name for environmental activists.
“No, they are not the greens! This is the Christian!” he said.
“A Christian who does not protect creation, who does not let it grow, is a Christian who does not care about the work of God; that work that was born from the love of God for us,” Francis continued. “And this is the first response to the first creation: protect creation, make it grow.”
The pope — who took his name from St. Francis of Assisi, the patron saint of the environment — has made care for the environment a hallmark of his papacy since he was elected nearly two years ago.
Catholic environmental groups from around the world on Jan. 14 announced a new global network to battle climate change just as many Catholic conservatives are sharply criticizing Pope Francis’ campaign to put environmental protection high on the church’s agenda.
“We are certain that anthropogenic (human-made) climate change endangers God’s creation and us all, particularly the poor, whose voices have already spoken of the impacts of an altered climate,” the new Global Catholic Climate Movement says in its mission statement.
“Climate change is about our responsibility as God’s children and people of faith to care for human life, especially future generations, by caring for all of God’s wondrous creation,” the statement continues.
The GCCM said it intends to push for international treaties to battle global warming but said it is approaching the issue from a moral and biblical perspective and hopes to “encourage the conversion of hardened hearts.”
That could be a tall order in light of current arguments over climate change in U.S. politics and in the American church.
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.”
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.
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.”
There was a moment during last week’s “debate” between Bill Nye the Science Guy and young-earth creationist Ken Ham that I think was more telling than any other.
During the Q&A session, Ham was asked what seemed to me to be a very simple question: “Hypothetically, if evidence existed that caused you to admit that the universe is older than 10,000 years and creation did not occur in six days, would you still believe in God, and the historical Jesus of Nazareth, and that Jesus was the son of God?”
What was most telling was not really what Ham said, as much as what he didn’t say, which was “Yes.”
In my mind, this question was a softball pitch. It couldn’t possibly be easier. And Ham was given two minutes to answer the thing? His response should have taken all of two seconds: “Yes.”
We in our era have accomplished something no other civilization would have considered possible — or desirable. We have taken human wastefulness and self-destruction to never-before-seen levels and we have distorted our scriptures to justify even celebrate — our own destruction.
Whether it is fracking (with its own legacy of toxic waste) the Keystone XL Pipeline (with its virtually guaranteed oil spills across prime farm land) accompanied by the largest population ever seen on the face of the earth — with its attendant garbage and sewage — we are seeing threats to our climate, food supply, economy, and quality of life on a level never seen before in human history.
Historically, theologies (and philosophy) have put a brake on human avarice, violence, and unbridled destruction of the environment.
Reflection and restraint, for millennia, have been the twin pillars of historic conservatism.