International Journal of English

and Literature (IJEL)

ISSN(P): 2249-6912; ISSN(E): 2249-8028
Vol. 5, Issue 1, Feb 2015, 97-104
TJPRC Pvt. Ltd.

ENVIRONMENTAL STEWARDSHIP: EMERGING TRENDS IN

CHRISTIAN ECOLOGICAL ETHICS
JYOTI TABITA HERMIT
Assistant Professor, Amity University, Gurgaon, Haryana, India

ABSTRACT
Destruction and dilapidation of Earths ecology and natural capital in the present ethos is leading theologians and
ethicists to seek the support of religious scriptures and theology for the growth of ecological sustainability and
environmental ethics. The ecological response to Biblical ideas has facilitated the birth of an eco-theology which suggests
the notion of responsible stewardship. Biblical attitude and principles have primarily been believed to have a destructive
tendency towards nature and condemned for being the key root to ecological crisis. This notion not only questions the
assumptions made about Gods relation with the world, created by Him in His own image, but also claims a major conflict
between environmental ethics and Christian theology. Hence the Biblical basis for preservation and conservation of Nature
needs to be deeply explored in order to re-establish the ecological connection between Man and the Eternal Being.
Christianity has a long historical relation with nature and humanity. Christian Ecological ethics focuses its
attention on the Christian scriptures, liturgical and spiritual practices centred on environmental conservation. The doctrine
of stewardship occurring in Genesis points out mans role of stewardship rather than ownership, entrusting him the
responsibility of guarding nature by opposing policies and practices which pose a threat to the ecosystem. The Prophetic
Books in the Old Testament reveal natures major role in the revelation of Gods purpose on Earth. Its destruction is also
symbolic of the declining relation between God and humans. The relation between God, Man and Nature remains
indispensable. In this paper, I intend to use the theological response to environmental crisis, re-examining the Biblical and
ecclesiastical customs and traditions in ecological terms and thereby bring certain Biblical texts into sharp focus in order to
explore and reinforce the unalterable and consistent affiliation between spirituality and cosmology.

KEYWORDS: Stewardship, Eco-Theology, Environmental Ethics, Ecclesiastical Customs

INTRODUCTION
The land is mine and you are but aliens and my tenants. Throughout the country that you hold as a possession,
you must provide for the redemption of the land
-Leviticus. 25:23-24.
In the present global ethos, humanity is in search of new and sustaining relationships to the earth amid an
environmental crisis that threatens the very existence of all life-forms on the earth. While the specific sources and
resolutions of this crisis are being debated by scientists, economists, and policymakers, the facts of extensive evastation are
causing alarm in many areas. Indeed, from some perceptions, the future of human life itself appears threatened. Daniel
Maguire has observed in The Moral Core of Judaism and Christianity: Reclaiming the Revolution, If current trends
continue, we will not (13). From resource exhaustion and species extinction and extermination, to pollution overload and
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Jyoti Tabita Hermit

toxic surplus, the planet is struggling against unparalleled assaults. This is intensified by population explosion, industrial
growth, technological manipulation, and military proliferation. The basic elements which sustain life- water, clean air, and
land are consistently at risk. Though the challenges are arduous and well documented, the solutions remain more intangible
and complex. Clearly, this crisis has economic, political, and social dimensions which require more detailed examination
and analysis. The Global 2000 Report said: . . . once such global environmental problems are in motion they are difficult
to reverse. In fact few if any of the problems addressed in the Global 2000 Report are amenable to quick technological or
policy fixes; rather, they are inextricably mixed with the worlds most perplexing social and economic problems
(40).Peter Raven, the director of the Missouri Botanical Garden, tries to draw our attention to the inevitable problem of
ecological dilapidation. He writes:
The world that provides our evolutionary and ecological context is in serious trouble - trouble enough to demands
our urgent attention. The large-scale problems of overpopulation and overdevelopment are eradicating the land
and organisms that sustain life on this planet. If we can solve these problems, we can lay the foundation for peace
and prosperity in the future. By ignoring these issues, drifting passively while attending to what seems more
urgent, personal priorities, we are courting disaster. (Crossroads: Environmental Priorities for the Future200)
Inspite of being the result of certain economic, political, and social factors, environmental crisis of this intricacy
and scope is also a moral and spiritual crisis which in order to be addressed, will require broader philosophical and
religious understanding of ourselves as stewards of nature, embedded in life cycles and dependent on ecosystems. Just as
all religions were moulded and designed in specific cultural situations, all living religions have had to adapt their message
and action according to the present scenario. Religions, thus, need to be reassessed and re-examined in the light of the
current environmental crisis. Religions play a vital role in shaping our attitudes toward nature in both conscious and
unconscious ways. Religions not only provide an insight into our very existence but also comprise a worldview of a
society. Religions also suggest how we should treat other humans and how we should relate to nature. These ethics and
values make up the moral orientation of a society. As the historian Lynn White observed, What people do about their
ecology depends on what they think about themselves in relation to things around them. Human ecology is deeply
conditioned by beliefs about our nature and destinythat is, by religion (Ecology and Religion in History1303).
Destruction and dilapidation of Earths ecology and natural capital in the present ethos is leading theologians and
ethicists to seek the support of religious scriptures and theology for the growth of ecological sustainability and
environmental ethics. The ecological response to Biblical ideas has facilitated the birth of an eco-theology which suggests
the notion of responsible stewardship. Biblical attitude and principles have primarily been believed to have a destructive
tendency towards nature and condemned for being the key root to ecological crisis. This notion not only questions the
assumptions made about Gods relation with the world, created by Him in His own image, but also claims a major conflict
between environmental ethics and Christian theology. Hence the Biblical basis for preservation and conservation of Nature
needs to be deeply explored in order to re-establish the ecological connection between Man and the Eternal Being.
Christianity has a long historical relation with nature and humanity. Christian Ecological ethics focuses its
attention on the Christian scriptures, liturgical and spiritual practices centred on environmental conservation. The doctrine
of stewardship occurring in Genesis points out mans role of stewardship rather than ownership, entrusting him the
responsibility of guarding nature by opposing policies and practices which pose a threat to the ecosystem. The Prophetic
Books in the Old Testament reveal natures major role in the revelation of Gods purpose on Earth. Its destruction is also
Impact Factor (JCC): 4.0867

Index Copernicus Value (ICV): 3.0

99

Environmental Stewardship: Emerging Trends in Christian Ecological Ethics

symbolic of the declining relation between God and humans. Hence the relation between God, Man and Nature remains
indispensable. Over the last half century, there has been a concerted effort to use the theological response to environmental
crisis by re-examining the Biblical and ecclesiastical customs and traditions in ecological terms and thereby bringing
certain Biblical texts into sharp focus in order to explore and reinforce the unalterable and consistent affiliation between
spirituality and cosmology. An attempt has been made to examine how the Bible can be used as a resource for Christians in
responding to this crisis. However, this has met with only limited success. The birth of modern ecotheology can be seen as
a response to an influential article by Lynn White titled in Science (1967), which laid the blame for the ecological crisis on
Western Christianity, and urged a return to a Franciscan mode of spirituality. He says,
We would seem to be headed toward conclusions unpalatable to many Christians. Since both science and
technology are blessed words in our contemporary vocabulary, some may be happy at the notions, first, that,
viewed historically, modern science is extrapolation of natural theology and, second, that modern technology is at
least partly to be explained as an Occidental, voluntarist realization of the Christian dogma of man's
transcendence of, and rightful mastery over, nature. But, as we now recognize, somewhat over a century ago
science and technology . . . joined to give mankind powers which, to judge by many of the ecologic effects, are
out of control. If so, Christianitybears a huge burden of guilt. (Philosophy and Technology264)
However, the theologians tried to refute Whites claim by contemplating over the Holy Scripture. Nevertheless
they found some key writingsin the Bible which on the surface are not environment friendly and easily fused with care for
creation. Where in Genesis 1:28, humans are called to fill the earth, and subdue it, and to have dominion over all living
things, in Psalm 8:45 Humans have been appointed to rule over creation, which could lead to a view that nature is to be
seen in terms of how well it serves the needs of humanity. These problematic texts however can be re-read so that
dominion over earth stands for wise stewardship. The Green Bible is one example of this approach, where ecologically
friendlytexts are marked in green, with accompanying devotional reflections.
It is noteworthy that our perception of theology has undergone a tremendous change in contemporary times.
We do not refer to it as the Science of God or Church Doctrines, but we perceive it in relation to humanity-human rights,
human liberation, womens concerns, subaltern issues and ecological themes. The Ecological paradigm of theology sees
human in relation to the complete creation of God. Our ecosystem comprises of a group of different kinds of organisms
who live together in harmony in a specific environment. The OIKOS therefore is an intricate node of several ecosystems.
The environment influences these organisms which inhabit it and is also influenced by the latter. The OIKOS, hence,
presents a picture of inter-dependent and inter-penetrating ecosystems. It is this ecological system which humans should
understand. They need to see themselves as a part of the OIKOS of God which can be perceived as the house of God.
Ecosystems exist in a finely balanced structure and even a minor disparity tends to disturb them thoroughly. This leads to
transition in the neighbouring ecosystems. Human beings have been considered the biggest disturbing agent, altering
nature profoundly and often disastrously. This may be considered ecological sinfulness or cosmic sinfulness.
God, moreover, is organismically related to His creation. The theological implication of such an organismic
relationship between God and this creation is that God cannot be conceived apart from His creation. If creativity belongs to
the very nature and being of God, then, he must always create, as in the past so in the future. Hence Gods creativity is a
part of Him and belongs to Him eternally. It is universal assumption that both human beings and the earth are unified in
God as both humanity and humility belong to the very being of God. John Macquarrie, further specifying this assumption,
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writes in his book The Humility of God,

.... for humility and humanity are closely related. The old Latin grammarians believed that the words humilitas
and humanitas were both derived from humus, the earth . . . . So whether we think of the humility of God or the
humanity of God, we are focussing attention on his earthliness. This is a necessary corrective in our thinking
about God for our minds seem to dwell more naturally on his heavenliness. But he is God of earth as well as God
of heaven. (54)
Hence, earth is a common body between God and Humans as they share the same earthliness. Man has intrinsic
relation with the earth and its creator.
Another point worth noting is that the world has not been made by the Eternal Being but it has been created by
Him in His own image. A creator bears an internal relation with his creation since he puts himself into it quite unlike the
maker who is associated with his work only externally. The creation is an extension of the creator himself. He holds
himself responsible for it and acknowledges it as his own. The complete process of creation is not an arbitrary act to attain
supreme power. Nor was the world created to go its own way. God is internally related to His creation and this involves
care, commitment and responsibility.
In contemporary times, many environmental movements are calling for a radical shift away from Christian
position. The evolutionary or naturalistic world view stresses that the survival of the human species has ultimate value.
Man cannot continue to survive without a healthy planet. Hence in order to ensure a better future for human beings, nature
should be preserved. However, the evolutionary or naturalistic view of nature is extremely pragmatic, involving cold
rationale. It opines that nature has value only as long as man needs it. It emphasis on possessing only portions of ecosystem
that man requires and destroying the rest, thereby relegating the value of nature to the whim of egotistical man.
Another alternative is the pantheistic or new age world view. This theory tends to offer some hope superficially.
All of nature possesses equal value since God exists in every aspect. Nature is treasured and valued because it is part of the
Divine Being. But while pantheism elevates nature, it simultaneously degenerates man and ultimately degrades nature as
well as man as a part of nature. So ultimately, all of nature is degraded. Pantheism claims that cleaning up the environment
would signify discarding the undesirable elements from the earth. But, this contention fails since there cannot be any
undesirable elements as God is present in all. Pantheism emerges unsuccessful on the grounds that it fails to makes any
distinction between man and nature.
The Biblical scriptures hint at a spiritual and even more persuasive reason to care for Gods creation. In Romans
8:2122, the Apostle Paul writes the following very curious and reflective statement: . . . the creation itself also will be set
free from its slavery to corruption into the freedom of the glory of the children of God. For we know that the whole
creation groans and suffers the pains of childbirth together until now (Holy Bible). The historical doctrines of Christianity
emphasize that at second coming, not only the souls but also the bodies of those who trust in Jesus Christ will be
resuscitated and transformed into perfected bodies. The resurrection of the physical body has continually been accentuated
by the New Testament writers and the historic dogmas and confessions of Christianity due to the doctrines of the Gnostic
heresy. The Gnostics upheld the ascension of the spirit to Heaven, thereby undermining the importance of human body.
Christians remain guilty of a type of Gnosticism if they maintain that if they are heaven bound, it does not matter what they
do to this physical earth. According to the opinion of Apostle Paul, not only will our bodies be resurrected but the very

Impact Factor (JCC): 4.0867

Index Copernicus Value (ICV): 3.0

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creation itself, in some transcendental way, will be transformed, renewed, rejuvenated and reborn, and eventually freed
from the effects of the curse of human abuse.
In current times of ecological crisis, varied denominations have depicted their commitment to nature. The Pope,
speaking for the Catholic Church said in 1990, Christians in particular realize their responsibility within creation and their
duty towards Nature and creator are an essential part of their faith (New Year Sermon). The Ecumenical Patriarchate,
representing the Orthodox Church declared the natural order as a symbol of the sacrament of God and stated that Nature
requires to be respected as it has a unique place in Gods creation. This denomination perceives human destiny with the
role of restoring the proper relation between God and the world. The World Council of Churches has initiated its work for
the sustenance of creation and its undiminished value for God through initiatives like the solar-power development and
green cock label for eco-congregations. Similarly ecclesiastical practices like Green Sundays and Harvest Sundays have
been adopted by churches around the world to promote ecological sustainability and preservation. Harvest Sunday is an
annual celebration of the food grown on land and is a reminder of natures bounty provided to man.
Ecological appropriation of Biblical texts throws ample light on the multilateral relation between God, humanity
and non-human world and can be further used to restore relations between the three. Appropriation of biblical texts
facilitates applying texts outside of their original historical context to give insight to new issues. In this case Biblical texts
can be analysed from ecological point of view, on certain yardsticks:

Understanding of non-human creation presented in the text

Assumptions made of Gods relation with the world

Gods manifestation in non-human creation

Effects of human actions and choices on non-human creation and vice-versa.

The Book of Amos in the Old Testament provides a stark picture of non-human world, performing a significant

role in demonstrating the powerful and authoritative nature of God. Natural disasters have been used as signs and symbols
to convey Gods warning to man. In contemporary context, natural disasters like tsunami, earthquakes, floods, acid rains,
resulting from ecological destruction can also be considered Gods warning to withhold its sinful tendency and to restore
environmental stability. Amos, takes its name from the prophet Amos whose prophetic message went un-addressed during
a time of disparity between the lavish life of the nations leaders and the subjugation of the poor. Amos preached about the
need for urgency of social justice and declared the threat of divine judgement on mankind. The structure of the book falls
into nine parts, each dominated by a negative message containing natural allusions in the form of threats of darkness,
famine and destruction. Natural objects and agricultural occupations are treated as symbols to portray Gods warning to
mankind to turn to him. Many times I struck your gardens and vineyards, I struck them with blight and mildew . . . yet
you have not returned to me, declares the Lord (Amos 4:9). Gods reconciliation with man and the latters salvation is
also conveyed through natural elements which act as signs to portray Gods mercy and divine promise. I will bring back
my exiled people to Israel. They will plant vineyards and drink their wine, they will make gardens and eat their fruits
(Amos 9:14).
Similarly, Genesis is a repository of Gods plans for varied non-human species of birds and animals. In the book
of Genesis, God instructs Noah to protect a pair of each species of birds and animals from the food intended to devour the

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earth, by taking them in his ark. He says, You are to bring into the ark two of every kind of living creature, male and
female, to keep them alive with you. Two of every kind of bird, of every kind of animal and of every kind of creature that
moves along the ground will come to you to he kept alive. You are to take every kind of food that is to be eaten and store it
away as food for you and them(Genesis 6:19-21). He furthermore made an eternal covenant with all living beings, to
protect and bless them. He said to Noah and his sons: I now establish my covenant with you and your descendants after
you and with every living creature that was with you - the birds, the livestock, and all the wild animals, all those that came
out of the ark with you - every living Creature on the earth (Genesis 6:19-21). Similarly, fertility and abundance are signs
of Gods eternal delight and favour to man.
Another significant text dealing with the ecological triangle of God, humanity and nature is Hosea.
The misbalances and friction between them is revealed and indicated through devastations occurring in the non-human
community. The Book of Isaiah is also strewed with instances of human and ecological association where defiance of man
against God leads to the diminishment and dilapidation of the inherent relation between the man and nature and restoration
of the broken covenant leads to the rejuvenation of the link between man and nature. Joel provides aliturgical response to
ecological crisis. Joels idea - to observe, to lament, to repent and to be restored, provide a remedy not only to an ancient
crisis but can also be applied to the contemporary ecological degeneration
Wendell Berry is of the opinion that the persisting ecological crisis is a crisis of character, devoid of political and
social implications. Denial of gratification and sacrifice of desire cannot be completely achieved by enlightened selfinterest. The religion of consumerism and materialism, having a constant impact on the degradation of ecology, is a
spiritual problem which requires a spiritual resolution. Unqualified embracement of current economies of growth and
consumerism is restrained by Christianity and Bibles reproaches against greed and materialism produce wholesome
benefits for the society. As religion and spirituality are relegating to the margins, consumerism and capitalism are taking an
upward stride. Persistent propaganda and advertisement of products is increasing the sense of dissatisfaction and
discontentment among humans. The drive for materialism results in flourishing economy at the cost of world ecology.
The incessant desire and greed for material benefits require a change of heart and mind through spirituality and religion.
If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their
wicked ways; then will I hear from heaven, and will forgive their sins and will heal their land (2 Chronicle 7:14).

CONCLUSIONS
Environmental stewardship is based on the concept that the Earth Community is an invaluable gifts from God for
which we are the caretakers. God entrusted humans to be the earths stewards and gave the honour and privilege of
managing and administering Gods creation efficiently. Biblical texts strongly reinforce the consistent affiliation between
ecology and creator and also assist in curbing the spirit of greed and materialism which is posing a threat to ecology.
While the Bible promises unmerited and unearned spiritual eschatological salvation for Gods people, a full and abundant
eternal and earthly life will depend on change of heart in humanitys attitude towards nature and restoration of right
relationship within Earth Community through ecological sustenance and conservation.

REFERENCES
1.

Barney, Gerald. Global 2000 Report to the President of the United States. Washington. D. C.: Supt. of Docs. U.S.
Government Printing Office, 19801981. Print.

Impact Factor (JCC): 4.0867

Index Copernicus Value (ICV): 3.0

Environmental Stewardship: Emerging Trends in Christian Ecological Ethics

103

2.

Borrelli, Peter. Crossroads: Environmental Priorities for the Future. Island Press, 1989. Print

3.

White, Lynn. "The Historical Roots of our Ecological Crisis". Ecology and Religion in History. New York:
Harper and Row, 1974. Print.

4.

Macquairre, John. The Humility of God. Westminster Press, 1978. Print.

5.

Maguire, Daniel. The Moral Core of Judaism and Christianity: Reclaiming the Revolution. Philadelphia: Fortress
Press, 1993. Print.

6.

Mitcham, Carl. Macke, Robert. Ed. Philosophy and Technology.Free Press, 1972. Print.

7.

Various Authors. Holy Bible. New International Version. Zondervan, 2008

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