"If God is sovereign, then his lordship must extend over all of life, and it cannot be restricted to the walls of the church or within the Christian orbit." Abraham Kuyper Common Grace 1.1.
Tuesday, 28 July 2009
Thursday, 23 July 2009
Banksy vs the Bristol Museum
After a two hour queue - and this was midweek and before the kids have broken up from school - we managed to get in to see the Banksy exhibition. Banksy is a Bristol graffiti artist. It now looks like he has become mainstream; all the postcards were sold out.
Is this art? Is it a joke? or is it both? I'm not sure. There is no doubt that there is creativity and much playfulness involved. What was interesting is that he is subverting many popular art forms and making a comment on society - and in some respects his art works like Jesus' parables.
This was a take on Jean-François Millet's The Gleaners (1857) with the subtitle - agency work.
Or this:
The captions read: 'Does anyone take this kind of art seriously?' 'Never underestimate the power of a big gold frame'.
Loads of photos from the exhibit are available on flickr see here.
Tuesday, 21 July 2009
All of life redeemed update: Skillen and Zylstra articles
Added to the Jim Skillen pages:
Christians Organizing for Political Service: A Study Guide Based on the Work of the Association for Public Justice APJ Education Fund, 1980.
This is an excellent introduction to a Christian view of politics.
Confessing Christ and Doing Politics APJ Education Fund 1982
Chapter 5 “Public Justice and True Tolerance” pp.54-62
Chapter 7 “Christian Action and the Coming of God’s Kingdom” pp.88-103
Added to the Bernie Zylstra pages:
1970. The crisis of our time and the evangelical churches. In Out of Concern for the Church Toronto: Wedge Pub. Foundation. pp 75 ff.
Monday, 20 July 2009
A redeemed horror film: The Spell
Mark Roques comments:
The film is a based on a true story and is out in September.
The film's website is here.
This new film by Owen Carey Jones is a 'redeemed' horror film and you will enjoy the trailer.
Owen is doing what we say Christians should be doing. He is a culturally transformative Christian. I've seen the film and it really tells a great and poignant story in a subtle Christian way.
The film is a based on a true story and is out in September.
The film's website is here.
Faith + politics = the wrong approach
Proper Christian faith concerns all of life. It has no limited meaning that can be isolated from the political, agricultural, economic, and artistic lives of Christians and non-Christians. Likewise, politics is never purely secular from a biblical point of view. Nothing in this creation (in this world or this age) has a life and meaning of its own, independent of the Creator’s will and purpose. Biblical revelation and political life, Christian faith and human government are intimately connected from the start in God’s single creation. It is a mistake to think that we should be trying to connect two experiences which have never been disconnected.
James W. Skillen in Christians Organizing or Political Action APJ, 1980 (forthcoming on allofliferedeemed)
Sunday, 19 July 2009
Colossians 3 - it's all about holiness
These are the note and slides for a talk I did tonight. The title was 'It's all about holiness'.
So, what does it mean to be holy? What does Colossians 3 have to say?
First we need to look at the context - the whole context is the scriptures. An important hermeneutical principle is that the scriptures don't contradict each other. The next context is the NT, then Paul's writings and finally the book of Colossians and the cultural, political, economic, cultic context. Unfortunately, we don’t have time to go into all the detail but the immediate context is ch 2:20
Dos and don'ts don't help - so what does Paul suggest?
We have died with Christ – our old selves are dead – so why live as if they aren’t? Holiness doesn’t come from working at it. Holiness is not something we can accomplish.
The key words here are since then… we died in Ch2 and now in Ch3 we are raised with Christ.
But then we have something a little strange – forgive me while I make a little but important digression:
One of the things that I’m totally convinced of is that there is no dualism in Christianity. Dualism is pagan contraband imported into Christianity. Nothing is more spiritual than anything else - all of life is spiritual, we can’t split things up into spiritual and non-spiritual.
And yet here Paul seems to he appears to make a dualism of things above and things of the earth. What’s going on?
The issue here is one of direction. It is useful to make a distinction between structure and direction. I know I’ve said it before – but all I’m doing is reminding you. Structure is the way God has made things – he created and it was good. Creation is good. However, then came sin … there is now two directions: the God way and the other way. Direction is all about how we take things.
The distinction here is in terms of the old age of self and the new age in Christ. The kingdom of darkness and the kingdom of light.
Paul goes on to expand on what he means by things above and earthly things. One thing he is not doing is decrying the physical this is no hair shirt asceticism that Paul is advocating. He has been at pains to point that out in chapter 2. Neither is he advocating a head/ heat dualism – heart good, head bad. In fact he stresses the unity of the two here:
1 Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. 2 Set your minds on things above, not on earthly things.
The direction, where we are looking to and where we are going are important.
He defines what he means by earthly things:
SIN!
It has nothing to do with culture, art, music, maths, science, business, law or any other aspect of creation. The ‘things above’ do not mean that the physical is decried.
So, what does it mean to be holy?
Look at Amazon data: How many books with holiness, miracle, sex, power in their titles?
It says something about what sort of books Christians will buy. We get the publisher's we deserve!
For many holiness is conjures up asceticism, an attempt to get away from worldliness by abstaining from things. One such acetic was Simeon Stylites. He lived for 37 years at the top of a pillar becasue he wanted to get away from the world. A rather drastic approach!
Simeon became very serious about his religion at the age of 13, at 16 he joined a monastery and beagn fasting for a past-time! He became too austere even for the rest of the monks so they kicked him out. So Simeon went and lived in a hut, he also went without food and water for the whole of the Lent period. It was regarded as a miracle and Simeon gained a large number of followers and crowds came to seek his advice. That's when he decided to live on top of a pillar in an attempt to escape the world and put down the body. This has nothing to do with holiness. It is a misconception of holiness.
Holy comes from the word separate - many Christians see it as a separation form the world and culture an other worldliness. But can we be holy without living in a hole? Without sitting on a pillar and escaping the world - we are not called to an other-worldliness but a worldly holiness, a holy worldliness.
God is holy, He is involved he didn’t try to escape the world he became involved, he became flesh, he became physical.
Holiness is not something that we do - it is something that we are. Herman Ridderbos says ‘it is necessary to recognise that it does not in the first instance have a moral content’.
Colossians 3 we see the source of holiness: new life in Christ. Living in Christ.
We have died with Christ, we are also raised with Christ.
The image used here is that of a garment. The old garment is the old life but in Christ we now have a new garment.
v 5 Put to death
v 6 rid yourselves of all such things A Putting Off
v10 taken off your old self
v 10 put on the new self
v 12 clothe yourselves A Putting on!
v 14 put on
A change of direction.
In Christ we have a more radical solution to holiness than legalism or attempting to escape from the world.
Our old selves have been dealt with - they have been nailed to the cross and in Christ we are raised to a new life. Like an old garment they need to be taken off and discarded. We are united in Christ - we died with him and we are raised with him. We are holy, set apart, because of what he has done.
Being made holy we are called to live holy. We must reject a cheap grace that means we can live as we wish, likewise we must reject a legalistic set of dos and donts.
Gordon Spykman:
The final verses of this chapter show that holiness needs to be worked out in the house and at work, for husbands, wives, children, slaves and masters.
17 And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.
And in case we didn’t get it the first time – Paul repeats himself:
23 Whatever you do, work at it with all your heart, as working for the Lord, not for men, 24 since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving.
Holiness embraces all of life - we can have a political holiness, an academic holiness, economic holiness, artistic holiness, business holiness, a workplace holiness. Let’s not limit the gospel … the gospel is for all of life. Holiness is not about what bumper sticker we have, it's about what car we drive, it's about how we drive, how we live and work in the market place, the workplace, it's about the whole of life. It's about the whatever of life.
Let us pray. Father thank you we can be holy without living in a hole or on top of a pole.
Thank you you have done it all in Christ – we are holy because of what you have done for us. Help us to be holy in all areas and aspects of our lives. Help us to put on Christ and to image you and not to restrict your gospel. Open our eyes. Amen
Colossians 3 Holiness
View more documents from stevebishop.
Two cars are waiting for a traffic light. The light turns green, but the man didn't notice it. A woman in the car behind him is watching traffic pass around them and go through the light. She begins pounding on her horn and yelling at the man to move. He doesn't.
The woman is going ballistic inside her car, ranting and raving at the man. The light turns amber and the woman flashes the finger and screams a stream of profanities and curses at the man.
The man looks up, sees the amber light and accelerates through the lights just as they turn red. The woman is beside herself, screaming in frustration.
She is in mid-rant when she hears a tap on her window and looks up to see a policeman.
The policeman orders her to get out of her car. She is cuffed and taken to the police station where she is put in a cell.
Later a policeman takes her back to the booking desk where the original officer is waiting with her personal effects.
He hands her the bag containing her things, and says, "I'm really sorry for this mistake. But you see, I pulled up behind your car while you were blowing your horn, flipping the guy off in front of you, and swearing at him. Then I noticed the: 'What Would Jesus Do' bumper sticker, the 'Follow Me to Sunday School' bumper sticker, and the fish emblem on the back of your car. So, naturally . . . I assumed you had stolen the car."
So, what does it mean to be holy? What does Colossians 3 have to say?
First we need to look at the context - the whole context is the scriptures. An important hermeneutical principle is that the scriptures don't contradict each other. The next context is the NT, then Paul's writings and finally the book of Colossians and the cultural, political, economic, cultic context. Unfortunately, we don’t have time to go into all the detail but the immediate context is ch 2:20
20 Since you died with Christ to the basic principles of this world, why, as though you still belonged to it, do you submit to its rules: 21"Do not handle! Do not taste! Do not touch!"? 22-23 Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence. These are all destined to perish with use, because they are based on human commands and teachings.
Dos and don'ts don't help - so what does Paul suggest?
We have died with Christ – our old selves are dead – so why live as if they aren’t? Holiness doesn’t come from working at it. Holiness is not something we can accomplish.
1 Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. 2 Set your minds on things above, not on earthly things.
The key words here are since then… we died in Ch2 and now in Ch3 we are raised with Christ.
But then we have something a little strange – forgive me while I make a little but important digression:
One of the things that I’m totally convinced of is that there is no dualism in Christianity. Dualism is pagan contraband imported into Christianity. Nothing is more spiritual than anything else - all of life is spiritual, we can’t split things up into spiritual and non-spiritual.
And yet here Paul seems to he appears to make a dualism of things above and things of the earth. What’s going on?
The issue here is one of direction. It is useful to make a distinction between structure and direction. I know I’ve said it before – but all I’m doing is reminding you. Structure is the way God has made things – he created and it was good. Creation is good. However, then came sin … there is now two directions: the God way and the other way. Direction is all about how we take things.
The distinction here is in terms of the old age of self and the new age in Christ. The kingdom of darkness and the kingdom of light.
Paul goes on to expand on what he means by things above and earthly things. One thing he is not doing is decrying the physical this is no hair shirt asceticism that Paul is advocating. He has been at pains to point that out in chapter 2. Neither is he advocating a head/ heat dualism – heart good, head bad. In fact he stresses the unity of the two here:
1 Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. 2 Set your minds on things above, not on earthly things.
The direction, where we are looking to and where we are going are important.
He defines what he means by earthly things:
5 Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. 6 Because of these, the wrath of God is coming. 7 You used to walk in these ways, in the life you once lived. 8 But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. 9 Do not lie to each other,
SIN!
It has nothing to do with culture, art, music, maths, science, business, law or any other aspect of creation. The ‘things above’ do not mean that the physical is decried.
So, what does it mean to be holy?
Look at Amazon data: How many books with holiness, miracle, sex, power in their titles?
It says something about what sort of books Christians will buy. We get the publisher's we deserve!
For many holiness is conjures up asceticism, an attempt to get away from worldliness by abstaining from things. One such acetic was Simeon Stylites. He lived for 37 years at the top of a pillar becasue he wanted to get away from the world. A rather drastic approach!
Simeon became very serious about his religion at the age of 13, at 16 he joined a monastery and beagn fasting for a past-time! He became too austere even for the rest of the monks so they kicked him out. So Simeon went and lived in a hut, he also went without food and water for the whole of the Lent period. It was regarded as a miracle and Simeon gained a large number of followers and crowds came to seek his advice. That's when he decided to live on top of a pillar in an attempt to escape the world and put down the body. This has nothing to do with holiness. It is a misconception of holiness.
Holy comes from the word separate - many Christians see it as a separation form the world and culture an other worldliness. But can we be holy without living in a hole? Without sitting on a pillar and escaping the world - we are not called to an other-worldliness but a worldly holiness, a holy worldliness.
God is holy, He is involved he didn’t try to escape the world he became involved, he became flesh, he became physical.
Holiness is not something that we do - it is something that we are. Herman Ridderbos says ‘it is necessary to recognise that it does not in the first instance have a moral content’.
Colossians 3 we see the source of holiness: new life in Christ. Living in Christ.
We have died with Christ, we are also raised with Christ.
The image used here is that of a garment. The old garment is the old life but in Christ we now have a new garment.
v 5 Put to death
v 6 rid yourselves of all such things A Putting Off
v10 taken off your old self
v 10 put on the new self
v 12 clothe yourselves A Putting on!
v 14 put on
A change of direction.
In Christ we have a more radical solution to holiness than legalism or attempting to escape from the world.
Our old selves have been dealt with - they have been nailed to the cross and in Christ we are raised to a new life. Like an old garment they need to be taken off and discarded. We are united in Christ - we died with him and we are raised with him. We are holy, set apart, because of what he has done.
Being made holy we are called to live holy. We must reject a cheap grace that means we can live as we wish, likewise we must reject a legalistic set of dos and donts.
Gordon Spykman:
The summons to sanctified living calls, therefore, not for superficial moralistic acts of self-exertion, but for a sturdy kind of ‘worldy’ holiness, rooted in wholehearted dedication to the Lord in all our Christian callings. It calls for covenant faithfulness, kingdom loyalty, in full reliance on an unfailing divine initiative. Such a life of obedience is motivated and directed by a faith which finds God's grace its source of strength.
The final verses of this chapter show that holiness needs to be worked out in the house and at work, for husbands, wives, children, slaves and masters.
17 And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.
And in case we didn’t get it the first time – Paul repeats himself:
23 Whatever you do, work at it with all your heart, as working for the Lord, not for men, 24 since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving.
Holiness embraces all of life - we can have a political holiness, an academic holiness, economic holiness, artistic holiness, business holiness, a workplace holiness. Let’s not limit the gospel … the gospel is for all of life. Holiness is not about what bumper sticker we have, it's about what car we drive, it's about how we drive, how we live and work in the market place, the workplace, it's about the whole of life. It's about the whatever of life.
Let us pray. Father thank you we can be holy without living in a hole or on top of a pole.
Thank you you have done it all in Christ – we are holy because of what you have done for us. Help us to be holy in all areas and aspects of our lives. Help us to put on Christ and to image you and not to restrict your gospel. Open our eyes. Amen
Saturday, 18 July 2009
odds and sods
Christian cliches [HT Mike Wittmer]
Church history readings - early and medieval by Mike Wittmer
Church history - Reformation and modern church readings by Mike Wittmer
Goofram - google and wolfram
Books on multi-cultural reconciliation compiled by Byron Borger
A book conversation invitation on John Walton's latest on Genesis One
The Times on new calvinism on [HT Jon Swales]
Church history readings - early and medieval by Mike Wittmer
Church history - Reformation and modern church readings by Mike Wittmer
Goofram - google and wolfram
Books on multi-cultural reconciliation compiled by Byron Borger
A book conversation invitation on John Walton's latest on Genesis One
The Times on new calvinism on [HT Jon Swales]
Friday, 17 July 2009
At Home in God's World - B J van der Walt
I'm pleased to announce that Bennie van der Walt has a new book published in August/ Sept: At Home in God's World: A transforming paradigm for being human and for social involvement.
ISBN: 978-1-86822-570-5
Contents
Preface: Prof. J. J. Venter
Recommendations: Dr Samson Makhado and Revd Isaac Mutua
Introduction: Why and how to be at home in God’s world
SECTION A
The biblical basis of a Christian worldview and philosophy
1. The directives of God’s Word for ethical/moral behaviour
2. How to read the Bible to hear God speak and understand our social responsibility
SECTION B
Christian-philosophical basics
3. John Calvin (1509-1564) the father of a transforming Christian worldview
4. An overview of the global presence of a Christian Reformational philosophy and scholarship
5. A new paradigm for doing Christian philosophy: D. H. Th. Vollenhoven (1892-1978)
6. God’s ordinances: providing direction in a crisis of norms and values
SECTION C
A multidimensional Christian view of being human
7. John Calvin’s struggle to attain a truly biblical view of the human being
8. The biblical perspective on being human
9. The human heart rediscovered in the anthropology of Dirk H. Th. Vollenhoven
10. Imaging God in the contemporary world
11. Even death cannot separate us from God and his creation
SECTION D
A Christian social philosophy
12. The biblical foundations and historical development of a Christian paradigm for social involvement
13. A systematic exposition and practical application of a transforming Christian social philosophy
14. Towards a normative practice
15. A partnership model for transforming development cooperation in Africa
Acknowledgements
Monday, 13 July 2009
Planetwise - a review
PlanetwiseDare 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
Available in the UK from:
IVP
amazon
book depository
eden books
wesley owen
Sunday, 12 July 2009
Friday, 10 July 2009
Happy Birthday Calvin!
It's Calvin's 500th. To celebrate here are a few articles on the man from all of life redeemed by Bennie van der Walt:1979.1 From Noyon to Geneva
1984.6 Was Calvin a Calvinist or was/is Calvinism Calvinistic?
1986.3 Woman and Marriage in the Middle Ages, in Calvin and in our time
Thursday, 9 July 2009
Odds and sods
Here are some (satirical) ethical arguments against twittering by James Anderson
Swinging in class - Douglas Groothius on jazz and philosophy
A Targum on James 1 by Brian Walsh
Swinging in class - Douglas Groothius on jazz and philosophy
A Targum on James 1 by Brian Walsh
Saturday, 4 July 2009
Friday, 3 July 2009
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)
Christians: The Reluctant Greens (1989)
Thursday, 2 July 2009
Spykman on sanctified living
The summons to sanctified living calls, therefore, not for superficial moralistic acts of self-exertion, but for a sturdy kind of ‘worldy’ holiness, rooted in wholehearted dedication to the Lord in all our Christian callings. It calls for covenant faithfulness, kingdom loyalty, in full reliance on an unfailing divine initiative. Such a life of obedience is motivated and directed by a faith which finds God's grace its source of strength
Gordon Spykman, Reformational Theology p. 497-8.
Wednesday, 1 July 2009
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)
Towards a biblical view of environmental care (1989)
Tuesday, 30 June 2009
Saving Planet Earth by Colin Russell - a review
Saving Planet Earth: A Christian ResponseColin 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
Monday, 29 June 2009
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)
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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Sunday, 28 June 2009
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