Tom Nelson Work Matters - a review

Work Matters

Connecting Sunday Worship to Monday Work

Tom Nelson

Wheaton, Crossway Books, 2011

ISBN 978-1-4335-2667-1

221 pages, pbk.

There is a tendency for Christianity in some circles to be a leisure activity. We are encouraged to pray, evangelise, worship, study our Bibles in our spare time. Sadly, the 40 hours per week, for forty or so years don't seem to matter - or at least if you looked at the content of most Sunday sermons from the pulpit. It has long been my contention that pastors should every seven years or so take a sabbatical and work in an office, educational establishment, retail outlet or such like. This will help them connect with the everyday pressure those in full-time work experience. Hopefully, it will help them in their discipleship programmes and in what they preach. 

Christianity is a whole life activity, despite the implicit denial of this from many pulpits. This book, however, provides a refreshing look at whole life Christianity. It's key message is that work does matter.

Nelson uses many everyday experiences - including discussions in coffee shops and vignettes from those who have considered how Christianity impacts their work life.

Illustrations come from films such as Narnia, WALL-E and Mr Holland's Opus. He also draws upon a wide range of sources Paul Marshall, Os Guinness, Tim Keller, Tom Wright, Miroslav Volf, Luther and Gideon Strauss are all mentioned. He utilises the neo-Calvinist/ Kuyperian framework of creation, fall and redemption to good effect. 

At the end of each chapter is a short prayer and then several questions for reflection and discussion which makes this book ideal for church small groups.

The final chapter 'The church at work' is particularly good. Here he draws upon Lesslie Newbigin's notion that 'the congregation has to be the place where its members are trained, supported, and nourished in the exercise of their parts of the priestly ministry in the world'. he offers some excellent ideas and suggestions how this can be developed. The role of church leaders is to 'prepare the saints for work of service' (Eph 4:12). Too often this gets narrowed down to church-related activities, here Nelson shows with examples that it doesn't have to be that way. Ideas include 'embracing a new vocational paradigm' as he puts it:

A primary work of the church is the church at work. Our work not only forms us spiritually; in and through our work, Christ's gospel mission is advanced in the world. (p. 190)

Many churches employ youth workers and ministers - maybe one day we'll also see work and vocation ministers too. That will certainly need a paradigm shift. Nelson's eminently readable and accessible book may well help towards that.

If it falls your lot to be a street sweeper ...

And when you discover what you will be in your life, set out to do it as if God Almighty called you at this particular moment in history to do it. Don't just set out to do a good job. Set out to do such a good job that the living, the dead or the unborn couldn't do it any better.

If it falls your lot to be a street sweeper, sweep streets like Michelangelo painted pictures, sweep streets like Beethoven composed music, sweep streets like Leontyne Price sings before the Metropolitan Opera. Sweep streets like Shakespeare wrote poetry. Sweep streets so well that all the hosts of heaven and earth will have to pause and say: Here lived a great street sweeper who swept his job well.

'What's your life's blueprint?' Martin Luther King, Jr.

[HT Tom Nelson]

Work as/is worship

Dorothy L. Sayers on work and vocation and the business of the church

It is the business of the Church to recognize that the secular vocation, as such, is sacred. Christian people, and particularly perhaps the Christian clergy, must get it firmly into their heads that when a man or woman is called to a particular job of secular work, that is as true a vocation as though he or she were called to specifically religious work. The Church must concern Herself not only with such questions as the just price and proper working conditions: She must concern Herself with seeing that work itself is such as a human being can perform without degradation – that no one is required by economic or any other considerations to devote himself to work that is contemptible, soul destroying, or harmful. It is not right for Her to acquiesce in the notion that a man’s life is divided into the time he spends on his work and the time he spends in serving God. He must be able to serve God in his work, and the work itself must be accepted and respected as the medium of divine creation.

Dorothy L. Sayers (1893-1957) 'Why work?' (1942)

Woodbine Willie on God in church and factory

"If finding God in our churches leads to us losing Him in our factories, then better we tear down those churches for God must hate the sight of them."

Geoffrey Studdert Kennedy (aka Woodbine Willie)

What is vocation? by Stephen J. Nichols (P&R, 2010)

What is Vocation?
Stephen J. Nichols
Presbyterian & Reformed, 2010
ISBN 978 1 59638 177 3
pbk. 31 pp. $3.99.


This is a great little book. In only 30 pages Stephen J. Nichols paints a wonderful picture of the importance and necessity of seeing work as a vocation.

This booklet is part of a series called ‘Basics of faith’ published by P&R. Nichols, professor of Christianity and culture at Lancaster Bible College, explores what the doctrine of vocation looks like in the twentieth century as well as how it was shaped by the Reformers in the sixteenth century.

Vocation in recent decades has become something of a dirty word, or one that is only applied to vicars and ministers. Vocations only apply to certain (usually professional) careers, the rest of us have jobs. However, this was not the original meaning. It comes from the Latin vocatio or vocare, which means ‘calling’. Originally it meant a call to the priesthood, but the Reformers redeemed its use and used it to apply to all callings including being a parent, a spouse and to the professions (p. 8). Hence the term, ‘full-time Christian ministry’ applies to all Christians whatever area of life they work in.

In a brief biblical overview Nichols traces the link between the garden and the task of cultivation to a new horizon of understanding for work. In our work we are in the service of the King. In two short sections he looks at how not to and how to work. Here he draws upon the insights in Proverbs.

He writes with the aim of helping us see that work – be it paid or unpaid - needs to be viewed as a calling, as a vocation. It is a message that we all need to be reminded of. This booklet will certainly help do that.

Cultural callings: work

Work - a cultural calling

Planetwise - a review

Planetwise
Dare to Care for God's World
IVP, 2008
156pp £7.99
ISBN 978-1-84474-251-6

Recent years have seen a proliferation of books on a Christian approach to environmental care. We have had Russell, the Hodgsons, White and Spencer, Berry and Bookless. Why the resurgence of interest? What is interesting is that most of these authors have imbibed a neocalvinist framework: creation, fall and redemption. Many via Tom Wright and his amplification of the three stage into a five part play. Such is the case of Bookless in this book.

Bookless was throwing away some rubbish while on holiday when he felt God spoke in an inner whisper to him 'How do you think I feel about what you are doing to my world?' This book is the result of careful thought about that revelation and shift in perspective. As he puts it: 'God spoke, creation groaned, and worship could never be the same again'.

Bookless is the National Director of A Rocha UK, a Christian environmental group, so this book is the result of thought and action. This is no armchair theorising.

He starts by utilising Tom Wright's five acts framework of Creation, Fall, Israel, Jesus and the present future age. These form the first five chapters of the book. He writes in an engaging and helpful way. Though I would have liked to have seen more emphasis on the cultural mandate. His approach is very accessible and readable, each chapter ends with a three questions which aid reflection and discussion. The influence of another Wright - Christopher J. H. - is also evident here. Not only in the number of triangles but with the emphasis on land.

The remaining chapters, 6-9, all look have the title: 'Living it out: X as if creation matters'. Where X is discipleship, worship, lifestyle and mission. Here we see these important topics in the light of creation. He makes an important observation: 'Can you spot Christians by the cars that they drive (not just the the bumper stickers)...?' p.117. There are many wise practical and attainable ideas for how we can make our discipleship and lifestyle consistent with our beliefs and he manages to do it in a way that is not guilt inducing.

Unfortunately, there is no index, but there are three pages of end notes and two and a half pages of useful resources.

This is one of the best of the recent spate of green books. Highly recommended!

Book website

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Christians the reluctant greens (1989)

This s a piece I wrote for the Christian Ecology Group (now Link) magazine Green Christians (Feb-April 1989). It formed the outline for a chapter in The Earth is the Lord's. The section I wrote on eschatology was edited out.

Christians: The Reluctant Greens (1989)

Towards a biblical view of environmental care

Here's a piece I wrote in 1989 on environmental care. It was published in the British journal Evangel. The editor then was Gordon McConville.


Towards a biblical view of environmental care (1989)

Saving Planet Earth by Colin Russell - a review

Saving Planet Earth: A Christian Response

Colin A. Russell

Authentic Media

x + 133pp, £8.99, pbk

ISBN 9781850787716

Colin Russell has produced an interesting and accessible book on a Christian response to the environmental crisis. The great strength of the book is that it places the present environmental crisis within a historical context. Pollution is not a new problem. One problem with books that deal with environmental problems is that they can date very quickly. Science changes, populations increase and decrease (occasionally) and the data can become dated. Russell in looking at historical contexts has managed to get round this problem, history rarely gets out of date!

In nine short chapters he provides an overview of the problems and some of the possible responses we can make as Christians. He starts with looking at our stumbling blocks to Christian involvement; these are: the subject is depressing, difficult, demeaning and even dangerous. By dangerous he means that some maintain that it's a dangerous distraction, though Russell maintains that it might not be the heart of the gospel though it is part of the gospel.

He then looks at how special a place the earth is, a place designed for human life and yet a place spoiled by sin. The polluted planet is examined in more detail in the next chapter. Modern concern goes back to the 1960s, but Russell places this all in historical perspective looking at land, water and air pollution. from biblical times onward. 'A ravaged planet' is the topic of chapter 4. Waste, destruction of habitats and hence species, deforestation and overpopulation are all briefly dealt with. 'The big one', climate change, gets a chapter to itself. It is interesting to see how this topic has come to the fore in recent Christian discussions on the environment.

From chapter 6 onwards we are offered some hope. It is God's earth and he cares for it, he sustains the whole of creation. In chapter 7 our role as stewards is examined. This has been called the 'default position' for Christians, I would have liked to have seen some discussion on the weaknesses of this position. If we are stewards what then? How does stewardship prescribe how we might respond? What does it mean, for example, for population control?

The earth belonging to God and we being its stewards are two good reasons for Christians to care for the planet, but Russell adds a third. And one that is often neglected in other similar discussions: the call to mission. This missional aspect is seen in care for the poor. The needs of the poor can be helped by environmental care. Christian mission without environmental care is inadequate.

Overall this is an excellent introductory primer. A great book for those beginning to get interested in a more greener Christianity.

Book wesbite

Other reviews:
David Thistlewaite

Ian Hore-Lacy

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Environmental Stewardship - a review

Environmental Stewardship
Critical Perspectives - Past and Present
edited by R. J. Berry
T&TClark International
ISBN 9780567030184
xii+348
£39.99



Over two hundred years ago a British clergyman published a book that has had unprecedented effects. Its effect on Charles Darwin was so profound that it provided the seed thoughts for his theory of natural selection. It was perhaps the first doomsday-scenario environmental book to be written. It was Thomas Malthus's Essay on the Principle of Population (1798). Malthus (1766-1834) was the first to spell out the apparently inevitable consequence of a geometric growth in population and an arithmetic growth in food supply. Survival meant a reduction in population growth. The same idea as taken up in the 1970s by the think tank the Club of Rome in their book The Limits to Growth. The book was based on computer models; their conclusions were similar to Malthus's: a limit to the population growth is required or we are on an apocalyptic collision course.

Less than a decade previously in 1962, Rachel Carson's Silent Spring was published. the book brought attention the problems of pesticides such as DDT in the food chain. This marked the beginning in the rise of an environmental awareness or consciousness. In the nineties there were signs that such environmental enthusiasm was beginning to wane - at least if membership numbers of environmental pressure groups were any indication. Now with climate change a major issue it seems we are all greens.

Christians cannot be culture transformers and shapers if they follow such cultural ebbs and flows. We have a responsibility to God's good creation irrespective if it fashionable to be green or not. Unfortunately, the shadow of Lynn White's seminal paper 'The historical roots of our ecologic crisis' Science 155 (10 March 1967) has loomed large over Christian discussion of the environment. Until recently most Christian writing has been to defend Christianity against the accusation of Lyn White that Christianity with its emphasis on dominion has been to blame for the environmental crisis. The debate, however, must move on. And that is exactly what these essays do. Christianity is not merely environmentally benign but it has something vital to contribute to a robust theocentric environmental ethic. An ethic that avoids the excesses of anthropic approaches and the sloppy mysticism of biocentric approaches.

The role of humans as stewards is a crucial issue and it is this that volume, Environmental Stewardship, seeks to address. Stewardship has been the 'default position' for most Christians. However, not many stop to consider it and examine its implications. What does it mean to be a steward? As Gandalf once said we are all stewards now. But is stewardship dominion and technological imperialism by another name?

This book was conceived at the 2000 consultation on 'environmental stewardship' organised by the John Ray Institute at St George's House, Windsor Castle. Four of the papers delivered there are included here - but this is far more than the proceedings of a conference. The list of authors is truly impressive - though there are some notable omissions Steven Bouma-Prediger, Celia Deane Drummond, Loren Wilkinson, Lukas Vischer, Tim Cooper are the ones that immediately spring to mind. Most of the papers were written specifically for this volume, some are (revised) reprints from elsewhere.

The book is split into six parts with an introduction by Sam Berry. Berry's introduction is clear, precise and provides an excellent overview. Part I looks at the history of the idea with two excellent essays by Peter Harrison and Richard Bauckham - both for me were the highlights of the book.

Part II looked at some criticisms and expositions of stewardship. Despite being the default position for many stewardship hasn't escaped criticism. Critics include Clare Palmer (ch 5). Her objections include:

• There is no 'biblical concept of stewardship of nature' (p 65) - 'even if there were, it would only represent one view of many displayed in biblical writing' (p 65)
• It has the problem of accommodating God's action or presence in the world. God becomes an absentee landlord (this is also an accusation made by Matthew Fox) (p. 68)
• It originates in a society based on slavery, a represents an autocratic form of government. It is thus unsuitable for modern society (p. 70)
• It assumes that humanity is separated from the rest of creation. (p 70)
• It may lead to the assumption that the natural world is a resource that humans are in control of. (p 70) (p 72) This attitude is in a feudal perception of stewardship (p 72)
• In the light of evolution this metaphysical set apartness is impossible to justify (p 71) [Might not the same also be said on being the image bearers of God?]
• It is influenced by the idea that the eath needs to be managed because it is fallen and imperfect (p 71). The earth existed for millions of years without humans.
• Stewardship is an anthropocentric ethic, which considers it to be best for humans and the natural world to be it to be managed by humans. (p 73)
• Is non-theistic stewardship exercised on behalf of the planet? (p 74)
• It is un-ecological (p 75)

Many of these concerns are directly addressed by Attfield in the next essay. The agnostic James Lovelock (ch 9) also dislikes the stewardship model, he senses that it is ‘an imperial concept that assumes an automatic superiority invested in those in charge’ (p 108), he prefers a partnership model - a partnership with the Earth/ Gaia. Ruth Page also proposes a similar model, but from a theistic perspective, preferring to call it ‘fellowship with creation’ (ch 8). The advantage of such approach is that it avoids the anthropocentrism that can accompany stewardship but the danger is that it can slip into pan(en)theism.

In Part III, Consolidation, Douglas Hall makes an excellent point, which does much to alleviate many concerns of stewardship - he writes: ‘The steward is different [from the rest of creation], but the steward is also the same. Like all the others, the steward is recipient of that which can never be his or hers to own’ (p. 143). Cal de Witt contends, rightly, that stewardship must be ‘highly interactive and dynamic’ (p150). He sees it involving an engagement with science, ethics and praxis. This raises the question why not also with religion, history, law and so on? He then advocates a two-books approach. I have reservations about such a framework/metaphor - why, for example, only two books? Other essays in this section look at stewardship in the context of evolutionary theory. Christopher Southgate sees stewardship - in a limited way - as a part of a matrix of our relationship with the rest of creation. Larry Rasmussen sees it as one symbol among others including dominion, partner and priest

In Part IV, Applications, Susan Power Bratton examines the implications of stewardship for marine systems by extending the sabbath and jubilee principles to include them. Michael Northcott applies it to the soil and agriculture. Crispin Ticknell opens his essay with a great statement: ‘Environment is the stuff of religion, and religion is the stuff of the environment’ (p 220). He goes on to clarify what he means but it seems his view of religion is more mystical than a robust earthy Christianity. Derek Osborn makes a valid plea to slay the four giants of unsustainability: the ideas that growth, efficiency, money and the present all come first.

Part V, Relevance/ Ways forward, may have been mis-titled as I saw little to take the discussion forward in these articles. There is little attention paid to how a stewardship model might help say climate change or deforestation or further avenues for philosophical or even theological exploration. Zizioulas advocates seeing humans as priests of creation but there is no discussion as to what this model could add to a stewardship view, or even if it is compatible with it. The highlight in this section for me is Murray Rae’s paper originally presented at the St George’s House consultation. Rae covers much ground including examining other models that have been proposed. It provides a good summary of the many approaches mentioned elsewhere in this volume.

Part VI - by far the shortest has a three-page conclusion by John Houghton. The book concludes with a 21-page bibliography and a 10-page index.

This is an excellent compilation of some of the best material available on stewardship. Berry has a done a great service in pulling together these articles. Taking stewardship as the default position is now no longer an option - here are the resources to examine closely the issue. It seems to be that the malleable concept of stewardship has taken a bit of battering in recent decades but it has come out in better shape and though it can no longer be seen as the panacea for a Christian approach to the environment it certainly seem to be the best model or metaphor to work from.


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Christianity, Climate Change and Sustainable Living - a review

Christianity, Climate Change and Sustainable Living
Nick Spencer and Robert White
SPCK, 2007
pbk, ISBN 978-0-281-05833-4
x+245 pp
£9.99

This book was 'conceived and nurtured' by the Jubilee Centre and the John Ray Institute. Nick Spencer was a researcher for the Jubilee Centre until 2007 and is now Director of studies at Theos, and Bob White, a geophysicist, is director of the Faraday Institute for Science and Religion.

The book split into three parts: the nature of the problem, the biblical perspective and the Christian response.

The first takes a look at global warming (ch 1) and sustainability and well-being (ch2). Here we have the science of climate change this is explained in an accessible way and contains abundant figures and charts. Unfortunately, the issue of 'climate scepticism' isn't addressed: 'The take home message is that global warming is real and unequivocal, and is caused by humans' (p. 25).

Climate change is the result of unsustainable development and so the issue of sustainability is examined in the next chapter. As they put it: 'The way we use energy at home, the way we travel and the manner in which we consume lie at the heart of climate change. Unless they change it won't' (p. 72).

Part 2 poses the question should Christians care about the environment? (Ch 3) Their answer an emphatic Yes! - they then look at what a Christian response might look like (Ch 4-5). In response to Why care? They respond:

• because God does
• because it is part of what it means to be human
• to obey the command to love 'our neighbours'
• because of our hope for the future

Chapter 4 looks at the biblical vision of sustainable living here they draw heavily on Isaiah 40-66 as 'it offers the fullest biblical vision the Bible has to offer of sustainable living', an example of how life on earth should be lived. Next drawing upon the Jubilee theme, in chapter 5, they look at the biblical practice of sustainable living.

The final part looks at the vision (ch 6) and practice of sustainable living (ch 7). In chapter 6 they outline eight helpful - the 'shoulds' notwithstanding - principles for sustainable living:

1. We should value and protect creation, seeing that as a joy rather than a burden
2. We should reflect the close bond between society and environment in our decisions
3. We should pursue justice for the vulnerable and marginalized
4. We should not confuse wealth and value: our goal should be relational health rather than money or personal freedom
5. We should favour regulated, market-based solutions that take account of natural, human and social capital
6. We should express commitment to our immediate environment and favour local solutions
7. We should aim to offer just and equitable access to natural resout=rces
8. We should respond seriously and with hope.

Chapter 7 looks at what we can do as individuals, as part of a community, nationally and internationally.

The brief final chapter looks at the new creation. God has not given up on his creation but will re-create it.

There are 16 pages of notes, a 3-page index of biblical references and a 6-page subject index. Sadly there is no bibliography, but a list of organisations such as the Jubilee Centre, The Faraday Institute, The John Ray Institute, Tearfund and WorldVision all judging by the logos on the back cover have supported the book.

The authors close this book with the comment that 'Christians are in a unique position to live and promote such "responsible and collaborative behaviour". We need to do so now.' This book doesn't provide all the answers or solutions but it is certainly a great place to start so that we can become more responsible and informed stewards of God's good earth.

Jubilee Centre has a number of Bible studies to accompany the book here.

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Other reviews:
Celsias
Geoff Stratford
Ethel White

Extracts
Times OnLine

Cherishing the earth - a review

Cherishing the Earth: How to Care for God's Creation
Martin J. Hodson and Margot R. Hodson
Monarch Books, 2008
ISBN 978-1-85424-841
978-0-8254-6275-7 pbk
254 pp £8.99

US edition: 978 0 8254 6275 7

Books on the environment from a Christian perspective are a bit like buses. You can wait for ages for one to come along and then along come several all at once. This is one of them. The others published in late 2007 and 2008 include: Serve God Save the Planet by J. Mathew Sleeth, Planetwise by Dave Bookless, Christianity, Climate and Sustainability by Nick Spencer and Robert White, Saving Planet Earth by Colin Russell and Living with the Planet by Catherine Von Ruhland. All of them are written at a popular level.

This is a very British book, a gentle book that is irenic in style. It is very Anglican - and in this lies its strengths and weaknesses. Even when controversial issues are broached it is done in a sane way. For example, they are old earth - but of the opinion that the age of the earth is irrelevant in whether or not we care for it; they are theistic evolutionists, but are quick to point out that 'all Christians, whatever their views on origins will concede that our Earth originates with God and is rightfully his' (p. 92). On nuclear power: 'I do not feel comfortable with nuclear power, but I have a strong suspicion that we may need it.'

Occasionally the dualistic language grates: 'I hope to answer some of the spiritual questions that Christians might bring' p. 14,and they write of the '... supernatural effects of the fall in creation' p. 56. It's not a great start when the authors seem to adopt an independence view of science and religion and fail to see that all of life is spiritual - not just the theological bits. However, the message of the book is an important one: we urgently need to know how to care for God's creation.

It is a good introductory book, but they do skirt over some of the tricky biblical issues. For example, the two words translated as subdue (kabash) and rule (radah) in Genesis 1 are strong words - they don't seem to convey the connotation of care. Kabash is elsewhere translated as rape (Esther 7:8) and Westermann has translated radah as "to tread out the wine press" and von Rad as "trample". This can not simply be dismissed by describing it as 'a command to interact with nature and aid its fruitfulness' (p. 29) without further understanding of context and linguistics.

Sometimes the book reads like a patchwork quilt, the scientific and the biblical patchworks are attempted to be tied mosaic-like together. Sometimes this works at other times it jars. Often it gives the impression that 'spirituality' is an icing on the cake rather than the leaven for the whole cake.

'Climate scepticism' is briefly dealt with by reference to N Oreskes's Science 306 article. They are convinced that 'human induced climate change is real, and needs our urgent attention at all levels...' p. 61.

Chapter 5 looks at the 'seeds of history', this is a broad-brush overview of green Christian history and it inevitably oversimplifies. They rightly maintain that individuals can make a difference (ch 6) and highlight some things that can be done. One inspiring example is a Green semi in Oxford (see here for details). Transport and food are also examined in this chapter.

Chapter 7 looks at 'Caring communities' and what can be done through community involvement. Again a number of helpful case studies are included. In Chapter 8 on leadership - Job is used as an example of farming; Joseph as an example of climate care and Moses as a leader of change. Here they examine what effective leadership can do as well as take a look at energy and transport issues. Chapter 9 turns from local into global issues including debt, climate change and development. In chapter 10 'Dreams and visons' GM foods and international environmental agreements and reports are examined. Christian initiatives such as the impact of the Climate Forum 2002 which involved the Hodgsons and its effect on Richard Cizik are discussed. It was this forum that was instrumental in Cizik's 'conversion experience' to green issues. Cizik was vice-president of the National Association of Evangelicals in the States and has been instrumental in 'climate care'.

The final chapter looks briefly at the fate of the earth - a crucial issue for Christians - they conclude that it will be renewed not destroyed. But even if God does destroy it, this does not mean we should not protect what we presently have' (p. 202).

The strength of the book is that both authors write from complementary perspectives and we are provided a binocular vision of a number of important issues - they are strong on individual and group involvement at the grassroots level. However, there is little encouragement for Christians to get involved with politics - no sense that we can serve God in doing politics. Many of the issues require political change as well as the need for a grassroots movement.

The authors are obviously passionate about the environment; but unfortunately, it's not often that that passion comes through in the pages of the book. They are pragmatist rather than idealists - but perhaps that is not such a bad thing.

For me the highlight of the book was a brief discussion of rest - part of the jubilee and sabbath legislation. Environmental degredation means a loss of rest for many. Deforestation means that women and children have to go much further to find fuel for their fires - this results in a loss of rest. Sabbath should mean a rest for all not merely rest for the powerful at the expense of the poor (pp158-160): 'We need to act to implement Sabbath as a justice principle for our global community' (p. 160). As far as I'm concerned this section is worth the price of the book alone.

There are 24 pages of notes, 4 pages of useful websites and a 7 page index, but unfortunately, no bibliography.

It provides a useful introduction to light green thinking for Christians and one that could, because of its gentle tones, usefully be given to your local green-sceptic vicar.

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The book has an accompanying website.
Publisher's website

Why we disagree about climate change

Mike Hulme - looks at this question on the Guardian's Science Weekly podcast: here

Mike is the fonder of the Tyndall Centre for Climate Research. The centre is named after John Tyndall who was one of the first scientists to recognise the earth's greenhouse effect in 1859. There is a New Scientist article on Tyndall here.

Mike is the author of Why We Disagree about Climate Change.

Climate stewards

Defending God's Earth

Defending God's Earth

Publish at Scribd or explore others: Essays Academic Work environment stewardship

Living green slides

These are the slides that accompanied my talk below.

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Living green

Living green – an inconvenient truth part 4
Reading I Thess 3

These are my notes for a talk I gave a few weeks ago; it was the fourth in a series of four talks on being green. I'll post the PowerPoint shortly.

This is the last in the series of being green. Forget everything else you have heard, ignore all the previous speakers, what do they know? If you want to know how to be a green Christian, I’m your man, follow me. ....

At this point half of you are about to walk out of the door in outrage, half are about to stone me and the other half .... (I never did understand fractions...)

Of course, I'm only joking! I'm not here as a model example - ask my wife or kids - and yet Paul said almost exactly the same things; and he wasn't joking!

1 Thess 3
7 For you yourselves know how you ought to follow our example.
9 We did this, not because we do not have the right to such help, but in order to make ourselves a model for you to follow.

How can he say that? It’s outrageous!

But in essence this is what the gospel of the kingdom is all about? - it's not rules to be obeyed its examples to follow.

How much of an example are we?
Can people look at us, as they did Paul, and see Jesus?

The church is called to be an example - an example to the world. We should be the best at being green - we are the ones who are to show the world the gospel of Jesus. A gospel that touches - or at least should touch - every area and aspect of life.

Pull back the curtains and see all that God wants. Let him be the divine optician and adjust our prescription lenses so we can have 2020 vision. Let’s see things as God see them – get rid of our blinkers, ask God to remove them.

Elsewhere Paul says we are to be the fragrance, the aroma of Christ:
2 Cor 5:
14 But thanks be to God, who always leads us in triumphal procession in Christ and through us spreads everywhere the fragrance of the knowledge of him.
15 For we are to God the aroma of Christ among those who are being saved and those who are perishing.

How do we smell?

The gospel is about being and doing not saying.
We are human beings before being human doings!
But obedience is part of the gospel (again from the passage we had read earlier):


2 Thess 3:
14 If anyone does not obey our instruction in this letter, take special note of him. Do not associate with him, in order that he may feel ashamed.
15 Yet do not regard him as an enemy, but warn him as a brother.

Strong words, do we live up to them? How many people have we warned recently?
Paul also commands us to work out our salvation. We have to work at it.

Phil 2:
12 Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling,


But this gospel is no gospel of works! It’s not a gospel of being green – we don’t work out our salvation by recycling or buying the right products.
It's a gospel of grace.
We are given the grace to do it - if God calls us he also anoints us.

The Ten Commandments are no longer commands: you shall not- they are promises: you shall not – Why? because we have his Spirit and his strength that enables us not to.

We can do these things not because we should but because we can!

Love [God], and do what you like! (Augustine Homily 7 on Epistle of John section 8)

We can do what we like - because if we love God we will be doing what God wills!
We have him in us - his resources are ours; the weak are now strong - we have his strength to do it.

It's all about grace not guilt! We do it out of grace not out of guilt. Let’s not be green because of guilt!

I love what Francis of Assisi is alleged to have said - ‘Preach the gospel and if all else fails use words’.

Paul can say I'm your model, because he is the image of God. We are God's aroma - do we smell of the gospel?

As God’s image bearers we should!

I want to look a little more at being the image bearers of God, because this will help us in understanding how to live in God’s world.

So, what does it mean to be the image of God?
There are four options: resemblance; relationship; representative; and rulership.

Resemblance Until the 1940s this was the theological consensus: the image of God consisted in humanity's form. In some way the image means we mirror some aspect of God: we resemble him in some way. Be it physical or spiritual or some combination of the two. Here the term is used as a noun. Imaging God is something we are. For Thomas Aquinas, the great (but misguided) Scholastic theologian of the Middle Ages, the image consisted in human rationality, The Reformer Martin Luther saw it in terms of morality and John Calvin in terms of both rationality and morality.

The problem with this viewpoint is that the OT never makes a distinction between the physical and spiritual parts of humanity. Everything is spiritual (as Rob Bell reminds us). The spiritual as something ‘other-worldly’ is a Greek trojan horse smuggled into Christianity. In Hebrew thought it is the whole person that is the image of God, not some aspect. All of life is spiritual.

Relational The adherents of this position see the image consisting in some form of relationship: the ability to have a relationship with God; or, our relationship male to female.

Representative/ counterpart Here the image is taken to be a verb: humans are to image God. We are his representative on earth. To image God means we represent him, perhaps as ambassadors, or vice-regents.

Rulership implies that to be the image of God involves a task: imaging God is seen in ruling and subduing the rest of creation.

Each of these positions carry an element of truth, some more so than others. Werner H. Schmidt summarises it well:

'Accordingly, the likeness to the image of God in man can be understood as deputizing for God on earth. Perhaps the concept of the "image of God" cannot be strictly defined at all, because in the tradition itself we catch the note of several themes: the appearance of God, his actualization, his representation, his representation by another, and also that of governorship on his behalf.'

To image God is both a verb and a noun: we image God and we are to be imagers of God. The first implies that it is something we are, the second something we do.

But being before doing.

Included within its meaning is the task to subdue and rule the creation: this is not a mandate for dominion but responsible stewardship.

Part of the calling to be human is to steward creation and this involves living green.
It means developing and cultivating creation according to God-given norms.
Most green thinking involves aback to nature philosophy, there is no room for progress. This is where the Christian worldview is different. It is not a back to the garden mentality – the scriptures start off in a garden but end up in a city: there is development.

There are two sides to the developing and opening up of the creation: the kingly and the servant. The kingly is implicit in Genesis 1:27f; the servant in Gen 2:15. Both aspects are important, both are required to fully understand our task of filling/ developing/ opening up creation.

Subduing and ruling are then to be done as God's representatives: he is our role model. It is not domination or exploitation, but leadership as servanthood as demonstrated by Jesus the servant king (he’s the one we are imaging after all).

One thing is immediately obvious: creation is not merely for humanity. The world exists for the glory of God.

All things exist and have their meaning in God.

The earth is not ours to do with it as we see fit. It is God's creation, and as God's delegates we are to take care of it on his behalf; we are accountable to God for its treatment of the earth.
Dominion cannot therefore mean domination, it is to be done as image bearers of God gently and caringly unfolding and developing the potential locked in God's creation.

It is to be done with freedom within limits. God’s law is full of care for the creation – it also contains restrictions on human use of the earth:

• No blood of any animal may be eaten (Lv 17: 10-14)
• Fields are not to be reaped to the border (Lv 19:9)
• The grower may only harvest from trees five years old (Lv 19: 23)
• Fruit trees may not be used for siege works (Dt 20:19)
• A kid may not be boiled in its own mother's milk (Dt 14:21)
• An ox is not to be muzzled when treading corn (Dt 22:6)
• The land is to lie fallow regularly (Lv 25: 1-12)
• All the tithe of the land is the Lord's (Lv 27: 30-33)


Developing and cultivating the creation is a God-given activity, which is to be done in dependence on God and his Holy Spirit. It cannot be an activity independent of God. Neither is it is to be used for domination or destruction of the earth but to be exercised by us in our role of image bearers of God to unfold and continue the work of creation with freedom but within clear limits.

The church should be able to say we are model of the kingdom of God - the kinging it of Jesus is manifested through us!

We are to rule and subdue the creation - but we are to do it as stewards.

It’s not just a matter of being green; it is being faithful. Faithful in fulfilling the creation mandate – to develop and cultivate the earth, to tend and take care of the earth as responsible stewards as image bearers of God, as God’s representatives on earth.

The Church is God’s redeemed community – we are to live out and demonstrate God’s love for the world.

Is this how we read John 3:16: God so loved the [people of the] world?

How can we show God’s love for the world?

Being green – if by that we mean taking care of the earth – is part of it.

We are called to bring redemption to the world – not to redeem individuals out of the world.

The kingdom of God is about a new transformed world, heaven comes down to the earth, the meek are to inherit the earth – let’s pray that because of our responsible rulership they won’t be disappointed!

The ethics of climate change

James Garvey, the author of The Ethics of Climate Change is interviewed by Nigel Warburton.

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