Ecological "blind spots" in the structure and content of recent evangelical systematic theologies

Journal of the Evangelical Theological Society, Jun 2000 by Davis, John Jefferson

J. Kenneth Grider, the author of A Wesleyan-Holiness Theology (1994), taught at the Nazarene Theological Seminary for 38 years. Some 11.5 pages out of a total of 24 devoted to the doctrine of creation, or 47.9%, deal with issues of Genesis and modern science. Almost 10% of this chapter is devoted to the "Ecological Imperative," which places Grider's text near the top in this respect. In the modern world, where "advanced technology tends to upset the world's ecological balance," the author notes, "it is imperative that Christian theology address this matter."70 Grider reminds the reader of the empirical evidence for the environmental crisis, and then addresses the need to read Genesis correctly. Humanity is called to subdue the earth, but this should be read in the light of the admonition in Gen 2:15 to "till" and "keep" the Garden of Eden. An ethic of love implies an environmental concern that preserves a world that is beneficial to the development of all. A revived appreciation of nature is part of our Christian stewardship. Believers should adopt a lifestyle of ecological self discipline.71 In his chapter on the atonement, Grider argues for the "governmental" theory, but does not discuss the theme of reconciliation or the cosmic implications of Col 1:20.(72)

Stanley J. Grenz's Theology for the Community of God (1994) is written from a perspective that is Baptist and evangelical, with "community" as an integrative motif. A section on providence and modern science occupies some 5.8% of the space devoted to the doctrine of creation.73 Grenz cites Col 1:16, noting that all things have been created by Christ and for Christ. He is the unitive principle of the universe, and the Son is the "goal toward which all creation is directed." The final work of God in salvation history is a redeemed people, dwelling in a renewed earth, in harmony with all creation.74 Having connected the themes of Christ, creation, redemption, and eschatology, Grenz has given the reader a very robust foundation for an environmental ethic, but unfortunately, this connection is not explicitly made.

In the section on the work of Christ, titled "The Mission of Jesus,"75 Grenz notes, citing Col 1:19-20, that the death of Christ has cosmic dimensions. The work of Christ on the cross is the basis for the ultimate reconciliation of humankind with the entire creation, including our physical environment. Again, one wishes that these powerful theological insights were explicitly connected with their implications for Christian environmental stewardship in the present age.

Wayne Grudem's Systematic Theology: An Introduction to Biblical Doctrine has become a widely used text since its publication in 1994. Grudem, who teaches systematic theology at Trinity Evangelical Divinity School, devotes some 69.2% of the space in the chapter on creation76 to issues such as evolution, the age of the earth, and the days of Genesis one. This percentage is second only to Lewis and Demarest among the texts examined in this study. In this 52-page chapter on creation, some three sentences directly address environmental concerns. The goodness of creation taught in Genesis one "gives warrant for Christians to encourage proper industrial and technological development (together with care for the environment)".77 God wants us to use the creation "in ways pleasing to him."78 One of the "Questions for Personal Application" is, "Are there ways in which you could be a better steward of parts of God's creation which he has entrusted to your care?"79 These three sentences amount to less than 1% of the space devoted to the doctrine of creation.