The Green Pulpit: A History of Environmental Th...

The Green Pulpit: A History of Environmental Theology in the Church

For many, "environmentalism" conjures images of recycling bins, electric cars, and solar panels. But for Christians, concern for the environment shouldn't be a trend; it should be a deeply rooted expression of faith. The "green pulpit" isn't a modern invention; it has echoes throughout church history, whispering warnings and offering guidance on humanity's relationship with creation. This blog post explores the historical development of environmental theology, revealing the complex and often surprising ways Christians have grappled with our responsibility to the Earth.

Early Seeds: Creation Care in the Ancient Church

While the modern environmental movement is relatively new, the seeds of environmental theology were sown in the early church. Genesis 1:28, commanding humanity to "fill the earth and subdue it," is often cited as justification for exploitation. However, early Christian thinkers frequently interpreted this verse within a framework of responsibility and care.

Consider the writings of Basil the Great (c. 330-379), a Cappadocian Father known for his monastic rules that emphasized simplicity and detachment from material possessions. Basil’s homilies on the Psalms often express awe and reverence for the natural world as a testament to God's glory. He saw creation not merely as a resource to be exploited, but as a divine gift entrusted to humanity's care. Similarly, John Chrysostom (c. 347-407), famed for his fiery preaching, spoke out against wasteful consumption and emphasized the importance of sharing resources with the poor, which implicitly protected the environment from over-exploitation. These early voices, though not explicitly formulating a systematic environmental theology, laid the groundwork for future generations by emphasizing the intrinsic value of creation as reflecting God’s character.

Medieval Stewardship: A Garden to Tend

The medieval period saw the development of the concept of stewardship, the idea that humanity is responsible for managing creation on God's behalf. Benedictine monasticism, with its emphasis on ora et labora (prayer and work), played a significant role. Monks often lived in close proximity to nature, cultivating the land and managing resources sustainably. They understood their work as a form of worship, contributing to the flourishing of creation.

Hildegard of Bingen (1098-1179), a Benedictine abbess, mystic, and polymath, stands out as a particularly important figure. She developed a holistic understanding of the interconnectedness of creation, viewing the natural world as imbued with viriditas – a life-giving greenness that symbolized divine energy. Hildegard understood that humanity's actions could disrupt the delicate balance of creation, leading to disease and suffering. Her writings offer prescriptions for herbal remedies and sustainable practices, demonstrating a profound respect for the Earth's healing powers.

Francis of Assisi (1181/82-1226), another pivotal figure, embodied a radical love for all of creation. He saw God's presence in every creature, referring to the sun as "Brother Sun" and the moon as "Sister Moon." Francis's radical poverty and his embrace of nature challenged the prevailing attitudes of his time, offering a powerful alternative vision of humanity's relationship with the environment. His "Canticle of the Creatures" remains a timeless expression of ecological piety. The influence of Francis and his followers spread a message of respect for the natural world that is still prevalent today.

Reformation Ripples: A Shift in Focus

The Reformation, while primarily focused on soteriology and ecclesiology, had indirect implications for environmental thought. The emphasis on sola scriptura (Scripture alone) led to renewed interest in biblical interpretations of creation. While the Reformers generally affirmed the concept of human dominion, they also stressed the importance of individual responsibility before God. This emphasis on individual accountability could be applied to environmental stewardship, even if the Reformers didn’t focus on it directly.

However, some scholars argue that the Reformation's emphasis on human sinfulness and the fallenness of creation contributed to a more pessimistic view of the natural world. The focus shifted from the inherent goodness of creation (emphasized by figures like Hildegard of Bingen) to its corruption due to the Fall. This could potentially lead to a less caring attitude towards the environment, prioritizing salvation over earthly concerns.

Industrialization and its Discontents: Voices in the Wilderness

The rise of industrialization in the 18th and 19th centuries brought unprecedented environmental degradation. Urbanization led to pollution, deforestation, and the exploitation of natural resources. The Church, often slow to respond, faced a new challenge: how to reconcile faith with the environmental consequences of human progress.

While the dominant narrative often centered on economic growth and technological advancement, some prophetic voices within the Church began to raise concerns. Social Gospel theologians, like Walter Rauschenbusch, recognized the connection between social justice and environmental stewardship. They argued that environmental degradation disproportionately affected the poor and marginalized, making it a moral imperative to address these issues. They advocated for reforms that would protect both human dignity and the environment. Other denominations, like the Quakers, spoke against environmental degradation because of the group's core beliefs in peace and non-violence.

Contemporary Champions: Theological Responses to Ecological Crisis

In the 20th and 21st centuries, environmental theology has become a more prominent and diverse field. The growing awareness of climate change, pollution, and biodiversity loss has spurred theologians to develop robust theological frameworks for environmental stewardship.

Notable figures include:

• Lynn White Jr.: While controversial, his 1967 essay "The Historical Roots of Our Ecological Crisis" ignited a crucial debate about the role of Christianity in contributing to environmental problems. He argued that the Judeo-Christian emphasis on human dominion had led to a desacralization of nature and a justification for exploitation.
• Jürgen Moltmann: A prominent theologian of hope, Moltmann emphasized the importance of ecological eschatology, arguing that the future hope of redemption includes the healing and restoration of all creation.
• Rosemary Radford Ruether: A feminist theologian, Ruether critiqued patriarchal structures that she believed contributed to both the oppression of women and the exploitation of nature.
• Sallie McFague: McFague used metaphorical theology to explore the interconnectedness of all creation, advocating for a relational understanding of God and the world.

These contemporary theologians, and many others, have offered diverse and nuanced perspectives on environmental theology, challenging traditional anthropocentric views and advocating for a more eco-centric approach.

Denominational Dividends: Varying Perspectives

Different Christian denominations have approached environmental theology in varying ways. The Catholic Church, through papal encyclicals like Laudato Si' by Pope Francis, has made environmental stewardship a central part of its social teaching. Protestant denominations often grapple with different interpretations of scripture related to dominion and stewardship, leading to a broader spectrum of views. Some evangelical Christians emphasize creation care as a way to evangelize, while others prioritize evangelism over environmental concerns. The Orthodox Church, with its emphasis on liturgy and the sacramental nature of creation, has a strong tradition of ecological awareness. However, generalizations are difficult to make, as environmental concern varies widely within each denomination.

Dominion vs. Stewardship: A Lingering Debate

The debate over humanity's dominion versus stewardship over nature remains central to environmental theology. Some argue that Genesis 1:28 grants humans absolute authority over creation, allowing for its use for human benefit, regardless of environmental consequences. Others interpret "dominion" as responsible rule, emphasizing the importance of caring for creation as stewards entrusted with God's gifts. This latter view aligns with the concept of imago Dei (image of God), suggesting that humans, as image-bearers of God, are called to reflect God's care and love for creation.

Ultimately, the ongoing conversation about dominion and stewardship underscores the need for Christians to critically examine their assumptions and actions in relation to the environment. A responsible theology of creation demands both humility and action, recognizing our dependence on the Earth and our responsibility to protect it for future generations.

A Call to Action: Reclaiming the Green Pulpit

The history of environmental theology within the Church reveals a rich and complex tapestry of ideas, debates, and practices. From the early church fathers to contemporary theologians, Christians have wrestled with the ethical implications of our relationship with creation. As we face unprecedented environmental challenges, it is crucial to reclaim the "green pulpit" and to draw upon the wisdom of our theological heritage. This requires:

• Renewed biblical reflection: Engaging with Scripture in a way that acknowledges the intrinsic value of creation and our responsibility to care for it.
• Theological education: Providing opportunities for Christians to learn about environmental theology and its implications for their lives.
• Ethical consumption: Making conscious choices about our consumption patterns, seeking to reduce our environmental impact.
• Advocacy for environmental justice: Supporting policies and initiatives that protect the environment and promote social justice.
• Ecumenical collaboration: Working together with Christians from different denominations and traditions to address environmental challenges.

The "green pulpit" is not a new invention, but a rediscovery of ancient wisdom. By embracing our role as stewards of creation, we can faithfully live out our Christian calling and contribute to the healing and restoration of the Earth.