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

In the current situation, evangelical theologians would do well to consider a three-fold agenda for doctrinal development: (1) correct the current imbalance in the doctrine of creation, shifting the focus from questions of origins (e.g. evolution, the age of the earth) to that of humanity's proper relationship to the creation; (2) incorporate texts such as Col 1:19-20 that speak of the cosmic impact of the cross into standard treatments of the atonement; and (3) integrate more fully the treatments of the doctrines of creation and Christology, in recognition of the truth that "all things have been created by him (Christ) and for him" (Col 1:16). In so doing, evangelical theologians would be giving their own long-needed responses to the charges made over thirty years ago by Lynn White that Christian teachings on creation (Genesis 1, "dominion") have contributed to the environmental crisis. By developing more adequately and coherently our own doctrines of creation and the work of Christ, evangelical theologians can equip the community of faith to deal not only with questions of origins, but more importantly, to care for God's creation in a manner more consistent with our most fundamental Biblical convictions.

1 Francis A. Schaeffer, Pollution and the Death of Man: The Christian View of Ecology (Wheaton, IL: Tyndale House, 1970) 69.

2 The research for this paper has been supported by a generous grant from the Evangelical Environmental Network. The paper was presented at the 54th annual meeting of the American Scientific Affiliation, August 1999, John Brown University and at the 1999 annual meeting of the Evangelical Theological Society.

3 In Science 155 (1967) 1203-1207.

4 See, for example, the essays collected in David and Eileen Spring, eds., Ecology and Religion in History (New York: Harper Torchbook, 1974).

5 Early responses included Francis Schaeffer, Pollution and the Death of Man (Wheaton, IL: Tyndale House, 1970), and Henlee H. Barnette, The Church and the Ecological Crisis (Grand Rapids: Eerdmans, 1972). More recently, see Wesley Granberg-Michaelson, ed., Tending the Garden: Essays on the Gospel and the Earth (Grand Rapids: Eerdmans, 1987); Calvin DeWitt, ed., The Environment and the Christian: What Can We Learn from the New Testament? (Grand Rapids: Baker, 1991), and F. Van Dyke, D. C. Mahan, J. K. Sheldon, and R. H. Brand, Redeeming Creation: The Biblical Basis for Environmental Stewardship (Downers Grove: InterVarsity, 1991). For extensive reviews of Christian responses to environmental concerns, see Joseph K. Sheldon, Rediscovery of Creation: A Bibliographical Study of the Church's Response to the Environmental Crisis (Metuchen, NJ: Scarecrow, 1992), and R. J. Berry, "Creation and the Environment," Science and Christian Belief 7/1 (1995) 21-43.

s Chris Sugden, Director of the Oxford Center for Mission Studies, has noted that it is hard for evangelicals to take the environment seriously as a mission concern, for evangelicals, as "gospel people," are focused on the salvation of human beings from sin. "Ideas that the trees and the land and the rivers, let alone the foxes and the butterflies are worth the time, attention, and the resources of the Christian constituency have struggled to find acceptance in evangelical counsels.' Sugden, "Evangelicals and Environment in Process, Evangelical Review of Theology 17/2 (1993) 119-121 (the quotation is from p. 119).