Christianity and earthkeeping

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2 Christianity and earthkeeping In search of an inspiring vision Ernst M. Conradie Resources in Religion and Theology 16 Publications of the University of the Western Cape

3 Resources in Religion and Theology 16 Christianity and earthkeeping: In search of an inspiring vision Published by SUN PReSS, a division of AFRICAN SUN MeDIA, Stellenbosch All rights reserved. Copyright 2011 Ernst M. Conradie No part of this book may be reproduced or transmitted in any form or by any electronic, photographic or mechanical means, including photocopying and recording on record, tape or laser disk, on microfilm, via the Internet, by , or by any other information storage and retrieval system, without prior written permission by the publisher. First edition 2011 ISBN Set in 10/12 Minion Pro Cover design by Liezel Meintjes Typesetting by Johannes Richter SUN PReSS is a division of AFRICAN SUN MeDIA Pty (Ltd.). Academic, professional and reference works are published under this imprint in print and electronic format. This publication may be ordered directly from Printed and bound by ASM-USD, Ryneveld Street, Stellenbosch, 7600.

4 Resources in Religion and Theology Publications of the University of the Western Cape The development of this series of study guides is an initiative of the Department of Religion and Theology at the University of the Western Cape. Its main purpose is to help produce affordable, readily available and contextually relevant textbooks which can be used for teaching purposes in the Southern African context. In addition, the aim of the series is to develop research tools which may be employed for postgraduate research projects in the region. The following volumes have appeared in this series from SUN Press thus far: Conradie, EM & Fredericks, CE (eds) Mapping Systematic Theology in Africa: An indexed bibliography. Study Guides in Religion and Theology 6. Stellenbosch: SUN PReSS. Jonker, LC & Lawrie, DG (eds) Fishing for Jonah (anew): Various approaches to biblical interpretation. Study Guides in Religion and Theology 7. Stellenbosch: SUN PReSS. Conradie, EM Christian identity: An introduction. Study Guides in Religion and Theology 8. Stellenbosch: SUN PReSS. Lawrie, DG Speaking to good effect: An introduction to the theory and practice of rhetoric. Study Guides in Religion and Theology 9. Stellenbosch: SUN PReSS. Conradie, EM et al Morality as a way of life: A first introduction to ethical theory. Study Guides in Religion and Theology 10. Stellenbosch: SUN PReSS. Conradie, EM Christianity and ecological theology: Resources for further research. Study Guides in Religion and Theology 11. Stellenbosch: SUN PReSS. Smit, DJ Essays in public theology: Collected essays 1. Study Guides in Religion and Theology 12. Stellenbosch: SUN PReSS. Conradie, EM Angling for Interpretation: A first introduction to biblical, theological and contextual hermeneutics. Study Guides in Religion and Theology 13. Stellenbosch: SUN PReSS. Smit, DJ Geloof en Openbare Lewe: Versamelde Opstelle 2. Study Guides in Religion and Theology. Stellenbosch: SUN PReSS. Smit, DJ Essays on Being Reformed: Collected Essays 3. Study Guides in Religion and Theology. Stellenbosch: SUN PReSS.

5 Table of contents Chapter Introduction: In search of an inspiring vision Chapter Christianity bears a huge burden of guilt. Chapter Local Christian communities can make a major contribution to earthkeeping. Chapter Earthkeeping is in our own best interests. Chapter Simplicity is more rewarding than luxury. Chapter We need to recognise the value of national parks and wilderness areas. Chapter We need to think of our grandchildren. Chapter We need to consider the victims of environmental injustices. Chapter We need to move away from relationships of domination in the name of difference. Chapter Animals have rights too! Chapter We have to show respect for all forms of life. Chapter The land is more important than any one form of life. Chapter We are all in this together.

6 Chapter God has given us the command to care for the earth. Chapter The earth is a sacred gift to us from God. Chapter The vision of a new earth encourages us to care for this earth. Chapter Caring for the earth exemplifies the need for wisdom. Chapter We are members of the whole household of God. Chapter The earth is integral to God s economy. Chapter A God who is loyal to this earth Bibliography

7 Chapter 1 Introduction: In search of an inspiring vision Why should Christians engage in earthkeeping as Christians and from within Christian communities? What is the source of inspiration that provide them with the energy to sustain their efforts despite setbacks and often overwhelming odds? What is the vision that lurks them forward? How do they explain the deepest motivation for their work? What is their theological rationale? These are the questions that will be explored in this book. Christians already engaged in earthkeeping would answer this question drawing on some of their deepest convictions. They may well take it for granted that their answers are valid. However, the answer to such questions is less obvious than what is sometimes assumed. The answers that Christians have been giving in response to this question are not only varied; they are often also in conflict with one another. Despite the wealth of literature that has emerged in the field of ecological theology over the last three decades, 1 there remains a lack of clarity on this very basic theological question. This lack of clarity is indicated by the numerous approaches to ecological theology that have emerged in the process. As a result, several scholars working in the field of ecotheology, including James Gustafson, 2 John Haught, 3 Michael Northcott, 4 Rosemary Ruether 5 and Paul Santmire, 6 amongst others, have proposed typologies to map the confusing terrain of the theological positions underlying earthkeeping practices. However, these typologies have often added to the confusion since they identify different points of demarcation between ecological theologies. In the discussion below we will return to some of these types and typologies. Some may be inclined to underplay this theological confusion. As long as Christians do engage in earthkeeping, a theological rationale for doing so would seem less important. Theological consensus in this regard is unlikely to emerge and may well prove to be detrimental and hegemonic if it does. There is certainly some wisdom in such observations. Nevertheless, theological confusion would hardly help the cause of raising an environmental awareness, ethos, praxis and spirituality amongst Christian communities, for example in South Africa. It may well inhibit it. More seriously, such confusion will allow dangerous and ideologically distorted forms of Christianity, such as the gospel of prosperity, to flourish. Moreover, the destructive legacy of some forms of Christian piety should not be underestimated. The relationship between material forces and social constructs is typically dialectical. Sometimes social constructions, including religious convictions, may indeed have material consequences. One example is the way in which apartheid theology served to legitimise the socio-economic interests of a certain sector of the South African population. However, it also provided a strong impetus to such interests and undergirded the political policies that were developed to implement and entrench apartheid. In the context of wider environmental discourse, Christianity has all too often been criticised for a form of world-denial, for fostering human alienation from the rest of the earth community and for justifying anthropocentrism. There are, in my opinion, 1

8 Christianity and earthkeeping especially four crucial areas where Christian piety has often inhibited an environmental ethos, spirituality and praxis. These are: 1) A lack of clarity regarding the relationship between God and the world, often leading to the image of a transcendent but distant God who is not really involved in the world; 2 2) A view of humanity where a distinction between body and soul or between matter and spirit creates the impression that that which is material, bodily and earthly is less valuable than that which is spiritual ; 7 3) A notion of salvation which is focused on human well-being only and which tends to view salvation as redemption from the earth and not also of the earth; and 4) An escapist view of human destiny which offers a proverbial pie in the sky when you die which imagines a heavenly hereafter where Christians will be able to escape from this earthly vale of tears. 8 The impact of these ways in which the Christian faith has been understood should not be taken too lightly. Any ecological theology will remain shallow unless an adequate response to these four problems can be provided. The question as to why Christians should engage in earthkeeping therefore simply has to be addressed. In this contribution I will identify, describe and assess some 19 reasons why Christians may be encouraged to engage in earthkeeping. Where relevant I will relate these to the South African context in which I live and work. However, I will also draw from the rich mosaic of literature on ecotheology available from around the world. My hope is that readers elsewhere in the world will also find this analysis useful to understand Christian discourse in their own context. In some cases, these reasons for Christian earthkeeping may complement one another. In other cases, they are clearly in conflict with one another. In each case, I will quote (and in one case adapt) a verse from the Bible that may be employed to defend the approach theologically. Although the interpretation of these texts will not be discussed in any detail, such references will demonstrate how the Bible may be used and abused to support contrasting positions. For rhetorical purposes, for example in particular ecclesial contexts, some arguments may be more persuasive, but perhaps less sophisticated than others. By juxtaposing these theological rationales with each other, I hope to draw attention to the differences between them, to call for some clarity in Christian discourse on the environment and to elicit creative tensions between these theological rationales for earthkeeping. I will also indicate some strengths and weaknesses with regard to each of the positions. I recognise that the very act of juxtaposing, analysing and criticising these motivations for earthkeeping may well challenge some of the deepest convictions of particular readers. However, it may also enrich the array of arguments that may be employed to persuade others of the need for Christians to be involved in earthkeeping. I will refrain from advocating any one position. In this sense, it would be helpful if Christians could engage in earthkeeping on the basis of any of these motivations. Nevertheless, the 19 reasons for earthkeeping (except for the first two) will be placed more or less on a continuum from being more to being less anthropocentric (focusing primarily on humans and their interests or not). The continuum may also be understood