Few topics are more hotly debated than some of the ecological issues such as global warming and the role of government regulations through such agencies as the Environmental Protection Agency. Many scientists believe strongly in the reality of global warming. Global warming is though to be caused by increased carbon dioxide levels in the atmosphere resulting from emissions from fossil fuels used in factories, cars, planes, and other human activities.

The Intergovernmental Panel on Climate Change (IPCC) has been studying this issue and is in the process of publishing a series of lengthy and technical reports. This committee has concluded that global warming is occurring and that the results could be devastating over the next one hundred years. If these scientists are correct, humans can expect dramatic changes in weather patterns as well as coastal flooding. The worst weather changes could be seen in a greater increase in natural disasters such as famines, floods, and powerful storms. Warmer weather could increase the population of certain pests and disease causing bacteria and viruses. The impact on human life would enormous.

There are other scientists that do not agree. They believe that reports of the IPCC are politically motivated and that there are other explanations for why there is an increase in global temperatures. It seems that the number of scientists that disagree that human activity is a cause of global warming is diminishing.

There is likely a bit of truth and fiction on each side of the political debate in regard to global warming. However, the study of ecology is much larger than the global warming issue. The way humans regard the planet and the impact humans have on the planet is an issue with profound moral implications. Moving away from the political firestorm brought on by ecological debates, this lesson will look at ecology from a biblical viewpoint and offer principles that help to formulate a balanced position.

            The universe belongs to God. It is His Sistine Chapel. A man that is in awe of a majestic mountain vista is a man in awe of God’s ability to create. When a woman is able to find peace by a stream or the sea, she is being ministered to by God. Nature is good because it is God’s work.

The doctrine of the Fall of man implies that there was a negative effect on the natural world. However, an imperfect universe does not negate the fact that the universe is the product of God’s mind, and in an imperfect way, reflects His mind and will. It reflects something of His personality. Art students can quickly identify a work with a known artist. Often, an artist’s mood, worldview, and knowledge about a subject can be perceived from a painting. Something of the mind of a computer programmer is reflected in the software he designs. Likewise, something of the mind of God can be understood by a meditation on His marvelous works.

There is intrinsic value found in all of God’s creation. Though man may be considered the center of God’s creation, and pre-eminent over other parts of creation, this does not mean that nature does not have real value in and of itself.

In Romans 1:19, 20 the apostle Paul states that the invisible attributes of God can be clearly seen through the physical world. This is in the context of an important soteriological passage. God has revealed Himself to every human being through nature. In this sense, every human has access to God. To the extent one chooses to embrace, ignore, or destroy this revelation of God, one is indirectly accepting, ignoring, or rejecting God. This choice may very well determine whether that person will receive additional revelation. At the very least, it sets a precedent for rejecting God that may continue throughout a lifetime.

Norman Geisler writes, “Nature is the reflection of God. God is everywhere manifest; he is in the light and the darkness, on the land and in the sea, in the height and in the deep (cf. Ps. 139:7-12). The observing eye can see evidences of God everywhere.”[1] To destroy nature is to destroy an important testimony of God; it contributes to a distorted view of God; it has the potential to hinder evangelism; it is irresponsible and irreverent.

Wendall Berry uses more poignant words: “Our destruction of nature is not just bad stewardship, or stupid economics, or a betrayal of family responsibility; it is the most horrid blasphemy. It is flinging God’s gifts into His face, as if they were of no worth beyond that assigned to them by our destruction of them.”[2] Of all people, Christians should have a respect for the natural world of which we are an integral part. Yet, this is too rarely the case. Berry adds that the Christian is “praying to a God whose works he is prepared at any moment to destroy. What could be more wicked, or more mad?”[3] For the moment, it does not appear that this madness is slowing down at all.

An irony can be found in man’s tendency to label sacred a Cathedral, but diminish the reality of God’s presence in a forest or a field. A house of worship can be a sacred place to the extent that worshippers acknowledge the presence of God. The art of stained glass windows or paintings can be an interpretation and tribute to God’s work. They can serve as an aid to worshippers in their quest to glorify God. Yet every “sacred” work of man is just an imitation or an interpretation or an extension of His original design.

Poor stewardship

Another principle in Scripture that is in conflict with the lack of regard for how natural resources are used or enjoyed is related to stewardship. Humans are stewards of God’s creation. This stewardship includes commands to populate the earth, subdue and rule over it, and to take care of it. (Gen. 1:28; 2:15; Lev. 25:23). God has entrusted a segment of His creation to human care. Humans will only use land as long as they reside on earth. The very transient nature of physical human life mandates that each human see himself as a steward of a piece of God’s earth. It is not his to destroy. This is applicable to the land he "owns" as well as land he uses.

     A close look at Genesis 1:26- 28 implies the idea of “dominion, not destruction.” Some have interpreted these verses to mean that humans can exploit the earth for gain without any regard to the consequences of their actions. A verse in the next chapter should bring balance to this misunderstanding in which God is telling Adam to dress and keep the garden in which he was placed (Gen. 2:15). Today it is not Adam in the garden, but billions of humans spread all over the globe. Yet, each landowner or tenant should look at his piece of land, however large or small, as a garden that should be tended with the utmost care. It is ok to extract food and sustenance from that garden, but it should not be damaged or destroyed at the expense of future generations that will need this same bit of land. Remember that no one will own or use his land longer than a single lifetime. It is then passed on to someone else.

            A quick reading through many of the Psalms, like Psalm 19 or Psalm 139 makes is clear that the psalmist saw and learned about God in nature. The created world is a reflection of God; it can be instrumental in bringing people closer to God; it even has salvific implications (Rom. 1:19, 20). God also is able to teach us lessons about life through nature (Prov. 6:6; Ps. 1; Is. 40:31; Matt. 6:26-30).

Though God does not place animals on the same level as humans as far as their intrinsic worth, they are considered worthy of his watchful care. Throughout the Bible, there is evidence that God cares for animal life. It follows that this would be true since He is their Creator and sustainer. See the article “Intrinsic Value of Animals” for more information.

            Many of Jesus’ miracles related to healing people of physical illnesses. Though sometimes an illness is part of God’s plan, and man has a future appointment with death (Heb. 9:27), we should live clean lives that do not contribute to poor health. An irresponsible attitude towards the natural world contributes to poor health as a result of humans consuming carcinogens and other toxins through air, food, and water. It is especially irresponsible for individual humans to cause damage to the environment that will have a direct negative impact on the health of other humans.

            Prophecies related to the kingdom age describe a planet in which the curse has been lifted. Animals will co-exist with humans in a state of harmony (Is. 11). This is the way things seemed to have been in the Garden of Eden. The Bible describes the earth as something currently groaning in pain waiting on its own redemption. It would surprise many Christians to know that the doctrine of salvation and redemption does not only apply to saving the souls of lost human beings, but also bringing a restoration to the natural world in which humans live.

Here are a few objections and/or thoughts that might interest my Christian readers:

1. Won’t we be raptured up before things get too bad?

There are many Christians that are convinced that the Bible teaches that Jesus will return to earth before humanity will destroy it. It is true that the Bible teaches that the earth will not be uninhabitable at the time of Christ’s return. Yet, this in no way guarantees that the natural world could not be in such bad shape that human survival would be very difficult. In fact, a literal interpretation of some passages from the Bible may very well indicate that there will be serious environmental threats to human life as we approach the end times.

Jesus communicated to His disciples in a parable about stewardship and waiting on the kingdom when He said “occupy till I come” (Luke 19:13).  No prophecy of the Bible sets a clear date for the return of Christ to happen in a particular decade or generation. Many believers were convinced at the turn of both the first and second millennia that Christ would return. Now that we are well into the 2000’s, we are still waiting. In the mean time, we better think about the possibility that we are going to be here for awhile. We must live as if our children and at least several generations of grandchildren will need a planet with clean air, soil, and water.

Furthermore, the passages that speak of a future destruction or judgment of the earth imply that it is for the purpose of ultimate restoration of all things, including a new earth. None of these passages clearly teach an annihilation of all things natural, but a restoration of the natural order. Even if there is destruction, it would be fitting that God the Creator be the one to destroy, not man the steward.

            Sadly, there may some truth in answering “yes” to the previous question. At least this is how Christianity is too often lived out. However, there is strong support in theology, western philosophy, and the Bible, that harmony with nature is consistent with theism and the will of God.

How humans regard creation may not be the final test of faith; however, it is likely a reflection of how humans regard God. Teenage boys that find entertainment in blowing up small animals with firecrackers or playing baseball with frogs have obvious immaturity issues. These same boys may find it entertaining to light a fire and watch a field or forest burn. Yet, to say that they are just boys being boys is naïve. This “Bevis and Butthead” mentality reflects something missing in the soul of humanity. At the very least, it is a gross perversion of the biblical dominion mandate.

Humans originally were designed to live in complete harmony with nature. After the fall, this harmony was damaged, but not completely broken. On a more serious level, the fall brought disharmony between the Creator and the Creation. This enmity or disharmony between God and humankind is a state in which every human is born. Humans will never be fully content or satisfied in their existence until they are brought back into harmony with God. The New Testament teaches that this harmony can be achieved by entering into a right relationship with Jesus Christ.

Just as the spirit of a person needs the Spirit of God, so the body of a person needs the physical world. A less obvious, though equally important truth is that they physical body needs God and the spirit needs the natural world.

In one sense, nature is like the canvas upon which God painted the great masterpiece of the human race. Without the canvas, the paint has nothing on which to cling. Humans live in nature. Humans eat, breath, and drink nature. It is absolutely necessary to our physical survival. The life of a human is more important than a rock or a tree; however, without the rocks, trees, and the rest of nature, human survival as we know it would be impossible.

In another sense, nature is like the paint on the canvas. All of nature is part of God’s masterpiece on the canvas of space and time. All of His creation is sacred and has intrinsic value. It can be used respectfully and should always be used reverently.
           

3. Don’t natural disasters imply that God isn’t too concerned with the destruction of nature?

Sometimes the destruction of the environment by humans can pose an immediate threat to human safety and way of life. One recent example is related to the recent destruction to the city of New Orleans brought on by hurricane Katrina. Natural disasters happen; however, sometimes human intervention can leave certain natural areas more vulnerable to destruction. Many homeowners and insurance companies have learned the hard way that removing sand dunes will increase damage during storms. The levees built in New Orleans have contributed to a shrinking of coastal wetlands by altering the path of silt depositing waters. These coastal wetlands act as buffers from high waves and storms such as hurricanes. Recent research indicates that we are destroying the very environment that is necessary to our physical survival. At the current rate of destruction, the earth could very well become uninhabitable within a few generations. Some conservatives point out that God would not let that happen. Some contest using debatable prophetic passages to prove that Christ will return and rapture the church before everything gets too bad. However, a consistent literal approach to eschatology does not negate the very real possibility that many of the “judgments” of Revelation seem to include possible environmental crises. Some of the judgments are from the hands of God or angels or demons. However, some just happen. Perhaps these are related to man’s own irresponsible ways resulting in a sort of self-judgment.

In fact, it is evident that God has not rescued the redeemed before allowing at least some of consequences of sins against creation to take effect. Harmful levels of mercury in fish, increases in various cancers, and famines may be directly related to the exploitation of the natural world. There may very well be an endangered plant or animal somewhere in this world that holds the key to fighting off a disease like AIDS or cancer. Perhaps a potential cure has already been destroyed.

The physical fitness of the human race is linked to spiritual fitness. Those who place the non-physical realm on a higher moral plane than the physical realm are mistaken. Both are aspects of God’s creation. Nowhere in Scripture does God categorize one as qualitatively better than the other. It is said that God created Adam in His own image. There is something in the physical body of man that reflects God’s bodiless image. The principle of analogy necessitates that everything that God created is in some way similar to God.[4]

What humans perceive as the destruction of nature could be a self-imposed judgment of humans, or it could be God’s way of naturally restoring nature. Hurricanes and floods help to deposit rich sediment for plants, and later animals, to enjoy. Freezing temperatures can have a cleansing affect on nature. Fires can also cleanse an area as well as aid in the germination of certain seeds.

A Platonic view of reality divides the world into levels of value that have no connection to reality or the Bible. Platonic dualism views the physical world as evil. As things move further from a non-physical reality, they become decreasingly evil until one arrives at pure “Nous” or “Mind.”

Though few Christians would use the term “evil” to describe the physical reality, many make a similar distinction between the physical and the spiritual in which the spiritual is viewed as qualitatively better. If there is such a qualitative division in the universe it is between a transcendent holy God and everything else, not between the unseen and the seen. All of God’s work is sacred whether we see or not, or whether we understand or not.