Skip to main content

Book Review: Keeping God's Earth

Thanks to Adrianna of IVP for providing me with a review copy!

One of the hot debates today is over the extent to which we humans are negatively impacting the global environment. Many Evangelicals find themselves uncertain of where the evidence points. They think there's probably a problem but aren't sure how big it is and even if there is a problem, they're not sure how the Bible might guide us towards a solution. It's for this group (in which I would have included myself) that Keeping God's Earth: The Global Environment in Biblical Perspective is written.

The book starts with an introduction and an essay on the environment and eschatology. Then, four major ecological issues are tackled: cities, biodiversity, water, and climate change. Each of these four sections has two articles. The first is written by a leading Christian scientist in that field assessing the problem and the second is written by a biblical scholar providing the theological backbone necessary to help us address the issues raised in the prior essay (this was a very helpful format). The book closes with a concluding essay that synthesizes some of the conclusions drawn earlier and with an afterword that clarifies what it means for humankind to have dominion over creation.

Gauging by the level of the essays, the book is best geared towards the studious lay person, pastor, or student. The only exception may be Noah Toly's essay on 'Cities and the Global Environment.' I found that it was unnecessarily advanced at times given that the vast majority of those who read this book will generally be unfamiliar with environmental science (as I am). In fairness he did define technical terms when he used them, but their usage combined with his academic writing style made his essay harder work than necessary to get through. Overall, though, each of the essays did an excellent job of distilling their material in a nuanced, lucid, and accessible manner.

One helpful angle that many of the essays took was to show how the environmental crisis impacts human well being and the social justice aspects of many of our ecological problems. In particular, the essays that focused on science showed how often the poor get the short end of the stick, especially related to pollution of their environment and their inability to access safe water in many parts of the world. Another strength was the way the essayists attempted to undermine the strong current in pockets of Evangelical thought that believes that because we were given dominion over the earth that we can do with it and its inhabitants as we please. Our role as image-bearers, as God's representatives on earth, is to be an extension of his beneficent rule, and that being just rulers in the biblical sense requires that we look out for the vulnerable.

Most of the theological essays are fairly reserved in the conclusions they give. They serve as a good starting point for further reflection and leave implementation up to the individual. The eschatological focus of Doug Moo's and Christopher Wright's essays were particularly helpful (all in all I thought Wright's was the standout of the collection). I especially appreciated how Wright used eschatology to ground environmental ethics in the mission of God. If redeeming the cosmos is one of God's goals, then it must be one of our goals too, and it must be a goal that we pursue in its own right, not just as a subsidiary goal to evangelism.

Overall, Keeping God's Earth is a much needed resource for the ongoing discussion of environmental ethics. When you are done reading it you will be convinced of the centrality of creation care to the mission of God's people. For far too long we have sat on the sidelines or even fought against policies that would promote the health of the environment. Keeping God's Earth is an excellent resource providing us with the theological grounding we need to bring God glory by fulfilling our roles as image bearers exercising his benevolent kingship over all of creation and participating in his mission of redeeming all of creation.

Comments

Popular posts from this blog

More Calvinist than Calvin?

I'm working on a paper on the topic of divine sovereignty and human freedom. Occasionally on this topic (or the subtopic of election) you will hear people through out the barb at strong Calvinists that they're 'being more Calvinist than Calvin.' After having read Calvin carefully on the issue I don't think that there's any validity to that charge. I don't see a material difference here between Calvin and say John Piper. Here are several quotes from the Institutes to prove my point. 'All events are governed by God's secret plan.' I.xvi.2 'Governing heaven and earth by his providence, he also so regulates all things that nothing takes place without his deliberation.' I.xvi.3 'Nothing happens except what is knowingly and willingly decreed by him.' I.xvi.3 Calvin explicitly rejects a limited providence, 'one that by a general motion revolves and drives the system of the universe, with its several parts, but which does not specifc

Dating Galatians and Harmonization with Acts

We've gotten to the point where how we date Galatians and where we fit it into the narrative of Acts will affect our interpretation in a significant manner. The first question that we have to address is, which visit to Jerusalem is Paul recounting in Galatians 2:1-10 ? Is it the famine relief visit of Acts 11:27-30 or the Jerusalem council of Acts 15 ? First, I think it's worthwhile to point out that it's not all that obvious. Scholars are divided on this issue (even Evangelical scholars). In favor of the theory of Galatians 2:1-10 referring to the Acts 11 visit are the following: This visit clearly is prompted by a revelation by the Holy Spirit. The Acts 15 gathering seems to be a public gathering, where the one described in Galatians is private. Paul never alludes to a letter sent to the diaspora churches which could have definitively won the case for him. The issue of food laws was already decided by James. Why would men coming from him in Galatians 2:11-14 be advocat

Galatians 2:11-14: The circumcision group

11 When Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12 For before certain people came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group. 13 The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray. 14 When I saw that they were not acting in line with the truth of the gospel, I said to Cephas in front of them all, "You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs? (TNIV) There's an important issue that we need to wrestle with in this passage, and it's the question of whether or not the people from James and the circumcision group are the same group. I am not inclined to think that they are. The ensuing discussion is drawn from Longenecker's commentary pp 73-5