!1 What does creation mean for the present age?

Dialogues between western Christianity and culture have often focused on peripheral debates of evolution and global warming. A return to the basic idea of creation can have a vast impact on how Christians react to modernistic culture, and can challenge stereotypes. The loss of the idea of creation seeps into the selfs identity and produces flat purposes. It corrupts the selfs view of the other into a zero-sum game of dominance. It leaves the created order as a mere shell of natural resources. Since the loss of creation has left a void, the revitalization of a trinitarian creation can fill that void. Within creation the self is the chosen servant and vassal of God. The other is the neighbour, a subject of unified particularity. The created order is the mirror by which Gods light shines through. Through this basis in creation, Christianity is seen in a new light that may prove more effective in long term cultural dialogue. To examine creation it may be wise to begin in the self and identity. Identity is one entry way into Christian-cultural dialogue. When one dwells on his/her identity and purpose from a Christian perspective, he/she asks questions about his/her nature, Gods nature, and creations nature.1 Secular Humanism tries to raise the individual by giving domination of human lives into
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human hands. This sees an increase in pride and self-worth.2 However, Charles Taylor notes that
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the present age is creating people who do not feel a strong purpose in their lives.3 Despite the
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humanistic ability to make all choices, every choice seems fragile and short term since it cannot

1 !

Carolyn Albert, "Made for self-giving love of creation: implications of kenosis and imago dei for natural theodicy and Christian ecological ethics, Currents In Theology And Mission 39, no. 2 (April 1, 2012): ATLA Religion Database with ATLASerials, EBSCOhost, accessed February 27, 2014, 131.
2 ! ! 3

Charles Taylor, A Secular Age, (Cambridge, MA: Harvard University Press, 2007) 301. Ibid. 303.

!2 be linked to full mastery.4 Factors beyond the selfs control prevent the self from being secure in
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choices. Control of the here and now becomes distant. So destiny moves beyond the control of the self and into the control of nothingness. The self becomes an object and not a subject. Taylor calls this the malaise of modernity,5 while Colin Gunton notes that the I in humanity becomes
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an it within the impersonal machine of the natural order.6 Does Christianity have an answer to
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give in this area? Often times Christianity has failed to provide a stronger source of identity. This is due to a mistaken understanding of human nature. As Loren Wilkinson notes, Christianity has it on high authority that humanity is on some level wicked. It brings pain and death. However, the destiny of human nature lies not in a state of sin, but in a state of grace. The message of a Christianly created self is that it is made good in Gods image.7 Being in creation is a source of higher
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potential than even humanism can designate. The gospel message is one of the self being chosen and accepted by God. The self is referred to as a temple,8 or even a son of God.9 This identity is
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dependent on the selfs relationship to the Creator.10 The relationship is one of love. As it is said
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in Romans, For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation,

! 4 ! 5 ! 6 ! 7

Ibid. 308. Ibid. Colin E. Gunton, The Promise of Trinitarian Theology. (Edinburgh: T&T Clark, 1993) 24.

Loren Wilkinson, eds., Earth-keeping in the 90s: Stewardship of Creation, Rev. ed., ( Grand Rapids, MI: Eerdmans, 1991) 13-14.
8 ! 9 !

1 Cor. 6:19, (NRSV). 1 John 3:1, (NRSV).

! 10

Jonathan R. Wilson, Gods Good World: Reclaiming the Doctrine of Creation, (Grand Rapids, MI: Baker Publishing Group, 2013) 39.

!3 will be able to separate us from the love of God in Christ Jesus our Lord.11 Identity is no longer
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dependent upon action, which can be failed, or upon cultural acceptance, which can be lost. The identity of a created being rests in knowing that their merit is a gift. It cannot be taken away by any man since someone above man gives it.12 This merit is to be remembered by God always.
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The critical point in Christian history is found in the Lord of the creation becoming part of His creation to imbue Himself within humanity.13 Even the lofty height of secular humanism can not
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bestow as great a destiny as the Christian creation. This does not mean that Christianity should downplay the tragedy of sin. It should instead show how great Gods love is for humanity that despite sin, He promises the self an identity in Him. When the identity and place of the self have been established, it is a natural movement to look towards the other.14 Modernity fails to uplift the other in two main regards. When the
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individual person becomes the highest place of authority and control, the highest calling of the person becomes self-fulfillment.15 The goal of the person is to become independent, self!

sufficient, powerful, and protected.16 While these sound like worthy goals, through them the
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other becomes a mere tool, or an impediment, to ones own end.17 Since the self is solely defined
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! 11 ! 12

Rom. 8:38-39, (NRSV).

Oswald Bayer, et al., "Self-creation? On the dignity of human beings, Modern Theology 20, no. 2 (April 1, 2004): ATLA Religion Database with ATLASerials, EBSCOhost, accessed February 27, 2014, 279
! 13 ! 14

Ibid. 283.

The other is a common philosophical term to refer to other people in humanity, especially those who the self does not identify with.
15 !

Colin E. Gunton, The One, the Three, and the Many: God, creation and the culture of modernity, (Cambridge: Cambridge University Press, 1993) 226.
16 ! ! 17

Wilson, Gods Good World, 238 Gunton, The One, the Three, and the Many, 31-32.

!4 by its own actions, the actions of the other are inconsequential.18 Humanity does not need to be
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relational. A by-product of this is a degeneration in human-human contact. Gunton writes that human relationships are spoken of, not lived.19 Furthermore, modernity gears humanity towards
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homogeneity through the guise of pluralism.20 It is often argued that modern society is
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pluralistic, however; within both individualism and collectivism the person is lost. Unfortunately, pluralism can mean that the individual is not challenged in his own perspective. Gunton argues that this is seen in either the one disappearing into the many, or the many into the one.21 There
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are flaws in this implicit viewing of the other. One of the flaws of historical Christianity is that it has taken the unfortunate model that the other is simply a candidate for persuasion. In this, the Christian views him/herself as superior.22 Other times, Christianity has taken the view of a parallel culture instead of a
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counterculture.23 The Christian walks beside the other, never joining, and only occasionally
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meeting. Yet, this still degrades the other since they are not viewed as an equal.24 However, if the
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Christian view of the other recognizes first that they are equally created, then there must be acknowledgement that all humanity is walking together. Creation challenges the self to learn to face the other, and not reduce them by subjective narratives.25 The Christian must be a witness,
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! 18 ! 19 ! 20 ! 21 ! 22

Ibid. 32. Gunton, Trinitarian Theology, 89. Gunton, The One, the Three, and the many, 13. Gunton, Trinitarian Theology, 90.

Paul R. Sponheim, "Creation and two theodicies: the standing of the other, Currents In Theology And Mission 28, no. 3-4 (June 1, 2001): ATLA Religion Database with ATLASerials, EBSCOhost, accessed February 21, 2014, 412.
23 ! 24 ! ! 25

Ibid. 416 Ibid. 416 Ibid.

!5 not only as a voice to the gospel, but as an ear to the other as well.26 God is at work in all, not
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only in Christians. The destiny of created beings lies together, and unified, despite differences. In creation, the other becomes the neighbour. Colin Gunton argues that this position can be personified in the doctrine of the Trinity. He notes that within creation is the belief that the other is central to the self's being.27 How is the
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Trinity relational? Within this holy mystery, each part is united and yet distinct.28 There is
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personal space, yet complete unity.29 This doctrine does not need to be fully comprehended, but
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lived. In creation, the self is called to allow the other to be particular, and unite with them in that. This is acceptance. In a created order differences and uniqueness are to be celebrated, for through these differences one can see the hand of the Creator at work. The self can only know its distinctiveness in relation to the other.30 In essence, the self is defined by the other. Differences
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are the gifts that sustain the flourishing of life.31 Without these differences, the mosaic of creation
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is incomplete. When the self and the other sit together in the light of the Trinity there is one last area of creation to examine. How should Christianity re-engage with creation by keeping its eyes fixed upon the Creators work? The current use of creation is often tied to the worldview of a mechanistic earth.32 Humanity attempts to control this machine by dominating its resources.
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! 26 ! 27 ! 28 ! 29 30 ! 31 ! ! 32

Ibid. 417 Gunton, The One, the Three, and the Many, 226-227 Ibid. 172. Gunton, Trinitarian Theology, 117. Ibid. 91. Wilson, Gods Good World, 43. Wilkinson, Earth-keeping, 206.

!6 Wilkinson uses an analogy of the gargoyles in the London skyline to explain the repercussions of this view. Changes may not be easily noticeable. The skyline itself seems to remain constant. However, in small parts the degradation becomes noticeable. The tower is still standing, but the Gargoyles face is vanishing. The ecosystems still function, but in the individual sections of the biosphere there are parts disappearing.33
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There are many outside of Christian circles who are fighting this degradation. In fact, Christianity is sometimes blamed for the state of affairs, and Christians can seem like the first ones to ignore the crumbling gargoyles.34 This can partially be explained by the observation of
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Wilson that theology retreated out of creation as science moved in.35 It became easier to avoid
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confrontation over difficult problems. In order to return theology to creation it is important to note that creation has intrinsic worth.36 Francis of Assisi, Celtic Christians, and others within
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Church history showcase this view of seeing the glory of creation.37 Historically, Christianity has
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had to overcome opposition that sought to limit the importance of creation. For the early church, the gnostics degraded all material elements in search of spiritual things. However, the destiny of the created world is tied with the destiny of the created being. The message of the creation narrative is that humanity is called to steward creation. To be Gods steward is to represent God to creation. Wilkinson notes that the Hebrew words involved in these passages both refer to strong control, and service.38 Carolyn Albert notes that this entails self-giving and self-sacrifice
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! 33 ! 34 ! 35 36 ! 37 ! ! 38

Ibid. 38. Bryant, The Modern Myth, 59. Wilson, Gods Good World, viii. Wilkinson, Earth-keeping, 144. Ibid. Ibid. 286-287.

!7 as co-creators.39 Within the gospel the core message is that God loved the whole created order.40
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The message of salvation is not simply to humanity, but to all creation. The end of this world is not mere destruction, but revitalization and unity with the Creator. Taking these factors into account, creation is more than a resource or a place of existence. It is Gods gift to mankind.41
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Since it is a gift, by searching it the self can find signs of the Creator above. Furthermore, it is not simply a one time gift. Creation is still happening, therefore; the Creator is not finished.42
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Christianity, when properly seeing in light of the Creator, should view creation with awe, respect, and love. A return to creation does not provide a solution to all questions of the environment within the present age. However, for the Christian/culture dialogue it provides a worthy starting point due to its uplifting nature. The modern, secular humanist stands in awe of the self. Creation has the self recognized and indwelled by God while also embracing the other. The modern, secular naturalist is awed by the power of nature. The Christian sees creation forever shining with the hope and love of the Creator. Creation sits victorious over nature, and signals the destiny of higher things. With this remembrance in mind, Christianity can better interact with the culture it finds itself in. Not degrading it, but uplifting it. The self can find the Shalom of God that brings peace to the world, the other, the self, and God.43
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"
! Albert, 39 ! 40 41 ! 42 ! ! 43

Made for self-giving, 135-136.

Wilkinson, Earth-keeping, 12. Bryant, The Modern Myth, 61. Ibid. 63. Wilkinson, Earth-keeping, 14.

!8 Bibliography Albert, Carolyn. "Made for self-giving love of creation: implications of kenosis and imago dei for natural theodicy and Christian ecological ethics." Currents In Theology And Mission 39, no. 2 (April 1, 2012): 131-138. ATLA Religion Database with ATLASerials, EBSCOhost. Accessed February 21, 2014.

" " " " "

Ashley, J. Matthew. "Reading the universe story theologically: the contribution of a biblical narrative imagination." Theological Studies 71, no. 4 (December 1, 2010): 870-902. ATLA Religion Database with ATLASerials, EBSCOhost. Accessed February 21, 2014. Bayer, Oswald, et al. "Self-creation? On the dignity of human beings." Modern Theology 20, no. 2 (April 1, 2004): 275-290. ATLA Religion Database with ATLASerials, EBSCOhost. Accessed February 21, 2014. Bryant, M Darrol. "The Modern Myth of Mastery and the Christian Doctrine of Creation : A Journey in Ecology and Creation Theology." Dialogue & Alliance 9, no. 2 (September 1, 1995): 56-68. ATLA Religion Database with ATLASerials, EBSCOhost. Accessed February 21, 2014. Grigg, Richard. Beyond the God Delusion: How Radical Theology Harmonizes Science and Religion. Minneapolis, MN: Fortress Press, 2008. Gunton, Colin E. The One, the Three, and the Many: God, creation and the culture of modernity. Cambridge: Cambridge University Press, 1993.

" . The Promise of Trinitarian Theology. Edinburgh: T&T Clark, 1993. "

Sponheim, Paul R. "Creation and two theodicies: the standing of the other." Currents In Theology And Mission 28, no. 3-4 (June 1, 2001): 411-419. ATLA Religion Database with ATLASerials, EBSCOhost. Accessed February 21, 2014.

" Taylor, Charles. A Secular Age. Cambridge, MA: Harvard University Press, 2007. " "

Wilkinson, Loren, eds. Earth-keeping in the 90s: Stewardship of Creation. Rev. ed. Grand Rapids, MI: Eerdmans, 1991. Wilson, Jonathan R. Gods Good World: Reclaiming the Doctrine of Creation. Grand Rapids, MI: Baker Publishing Group, 2013.