The beast was given a mouth to utter proud words and blasphemies and to exercise his authority for forty-two months. He opened his mouth to blaspheme God, and to slander his name and his dwelling place and those who live in heaven. He was given power to make war against the saints and to conquer them. And he was given authority over every tribe, people, language and nation. All inhabitants of the earth will worship the beast—all whose names have not been written in the book of life belonging to the Lamb that was slain from the creation of the world (Rev. 13:5-8).

This will be the last commentary in my series on questions Christians commonly ask about environmental issues.  With global environmental crises increasing rapidly, it’s almost certain that many Christians are asking this question:

Question: Couldn’t global concern about the environment lead eventually to a one-world government?

Answer: Christians understand that it is God who ultimately establishes and topples governments. And from biblical prophecy many also understand that a one-world government will indeed come about—first, negatively, under the Antichrist and then, positively, under the reigning Messiah. Further we know that under Christ the creation, which now “groans” beneath the burden of human sin, will be restored to grandeur even greater than its former state (Rom. 8:18-23). The paradise our souls long to regain will one day become a wonderful reality. Whatever we do today to care for creation is but a rehearsal for that coming kingdom we petition for in “The Lord’s Prayer.” Mankind’s present attempts to deal with global environmental problems are only marginally related to that prophetic future.

N.T. Wright in his powerful book, “Surprised By Hope” reminds us of the significance of our present behavior to our future hope:

What you do in the Lord is not in vain.  You are not oiling the wheels of a machine that’s shortly going to be thrown on the fire.  You are not planting roses in a garden that’s about to be dug up for a building site.  You are—strange though it may seem, almost as hard as to believe as the resurrection itself—accomplishing something that will become in due course part of God’s new world.  Every act of love, gratitude, and kindness; every work of art or music inspired by the love of God and delight in the beauty of His creation; every minute spent teaching a severely handicapped child to read or walk; every act of care and nurture, comfort and support for one’s fellow human beings and, for that matter, one’s fellow nonhuman creatures; and of course every prayer, all Spirit-led teaching, every deed that spreads the gospel, builds up the church, embraces holiness rather than corruption, and makes the name of Jesus honored in the world—all of this will find its way, through the resurrecting power of God, into the new creation that God will one day make.

That is the logic of the mission of God.  God’s recreation of His wonderful world, which began with the resurrection of Jesus and continues mysteriously as God’s people live in the risen Christ and in the power of His Spirit, means that what we do in Christ and by the Spirit in the present is not wasted.  It will last all the way into God’s new world.  In fact, it will be enhanced there .

Regarding the increasing number of environmental crises worldwide, we need to keep in mind that God’s creation has no political boundaries. Harmful emissions from America’s smokestacks drift into Canada’s forests. Deforestation in the mountains of Nepal affects the delta of the Ganges in Bangladesh. Timber cutting in America’s Pacific Northwest affects rain and snowfall in the Rockies. Pollution of the Danube or the Rhine impacts life in every European nation the rivers touch. Increasing amounts of greenhouse gases in every nation affect the atmosphere of the entire globe.

Responsible attempts to deal with these problems are clearly sanctioned by Scripture as part of our stewardship requirement. One thing is absolutely certain: Carrying out God’s stewardship obligation will not bring about the reign of the Antichrist. It is disobedience and rebellion against God that will culminate in that first godless, one-world government (which looks ominously close). Environmental crises like global climate change, fisheries collapse, deforestation, and pollution may indeed help compel unbelievers to yield their governance and their wills to a Godless world leader who promises false security. The more Christians act like Christians, the less likely it is that unbelievers would look for such a one-world leader.

Could it not be possible that it’s not only the sin of unbelievers, but also the failure of believers to act as believers should that will hasten the coming reign of the Antichrist? But in God’s Kingdom that is to come (the one we anticipate in singing our “Doxology”), followers of Christ will have a restored earth to celebrate and care for—in the process of worshiping the true, loving, righteous, and final one-world Governor: Messiah Jesus.

No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money (Matthew 6:24).

After a few weeks of posts from the Pacific Northwest, I thought it would be good to return to some of the questions I’ve gotten from conservative evangelicals in reference to our care and keeping of God’s good creation.

Some Christians feel that it’s wrong to call the creation “good” because it is now fallen and unlike the way it was when first created.  However, the Bible does not call the altered natural creation “fallen.”  It is under the curse (Genesis 3); but the curse was placed on the earth to discipline humankind, not to make the creation bad or sinful.  In fact, under the curse it is doing exactly what the Creator wants it to do: keep mankind’s power in check until the great Restoration of all things (Revelation 22:3).  The curse was to limit man’s capacity to use it—and particularly to abuse it.  So many of our attempts to “save labor” and hence avoid the curse eventually turn around to bite us—a fact that relates to this question:

Question: Isn’t environmentalism largely an anti-technology reaction?

Answer: Technology by itself is neither good nor bad. Technology is primarily the process of people using God’s gift of creativity to do their work. While some people think that the need to work was a result of the Fall, the truth is that work is a primary activity of mankind assigned by God right along with the mandate to have dominion over and to cultivate and take care of the earth (Gen. 1-2). Work became much more difficult because of the Fall; so a great deal of mankind’s effort ever since has, through technology, been to make work easier and more efficient.

However, like anything else associated with mankind’s creative capacity, technology can be utilized in the cause of either good or evil—in keeping with God’s purposes or opposed to God’s purposes. One of the most telling Scripture references regarding technology is the prophecy about the restoration of peace and harmony (shalom) in the coming Messianic Kingdom when people will “beat their swords into plowshares.” Implements of war will become implements of peaceful work, which provides for our daily bread—in a sense, Paradise regained. This stands in stark contrast to past and present civilizations pursuing the advantages of technology in the process of opposing God’s will. Powerful and efficient technological devices and processes in the service of self-aggrandizement and personal pleasure by those who have no desire to worship and honor the Creator or His creation will ultimately result in great evil (such as sophisticated terrorism and weapons of mass destruction in the hands of wicked people).

Christians have a responsibility to consider how to use technology in their service to God—being careful to respect all of God’s creation. This calls for great wisdom and understanding as we utilize the best of scientific knowledge and investigation. When it is learned that our use of technology is doing more harm than good in reference to God’s purposes and God’s good earth, we need to have the will to change our ways. This often includes our ceasing to use certain technologies or altering them in such a way as to reverse their negative effects. Even seemingly harmless “high-tech” entertainment devices can negatively affect our lives as Christians. Below is a little “poem” I wrote a few years ago—which my kids felt was a bit over the top. But I believe it got them to think about their use of time a little more seriously:

Screwtape Gloats

Millions of creative hours spent, and
Millions of valuable dollars spent, and
Millions of tons of precious natural resources spent
—to develop a meaningless product.

Millions of people manipulated to spend
Millions more of their valuable dollars to enable
Millions of precious young people to spend
Millions of uncreative hours
—to accomplish nothing.

Computer games: Gift from the creative
Mind of Darkness
To the captive mind of man.
—God’s vice-regent dancing on the devil’s stick.

Few Christians consider all the far-reaching effects of technology and are therefore ignorant of the many negative effects of our modern culture’s mostly self-gratifying fascination with and use of God’s gifts. We utilize the material gift of the creation and the spiritual gift of creativity developing technologies to avoid labor, to save time, and to create wealth. If we then turn around and use our leisure hours and money mostly in the pursuit of entertainment, material gain, and physical pleasures, we squander the gifts of God.

We need to be exceedingly wise in our use of technology, being careful always to ask if we are using it in ways that advance the kingdom of God and accomplish His will on earth. A question we always must ask: Do we use technology more to serve Mammon or serve God?

For further and deeper analysis of the technology problem in modern society, look into the works of Jacques Ellul, a Christian philosopher who approached technology from a deterministic viewpoint, Ellul, professor at the University of Bordeaux, authored 58 books and more than a thousand articles over his lifetime, the dominant theme of which has been the threat to human freedom and Christian faith created by modern technology. His constant concern has been the emergence of a “technological tyranny” over humanity. As a philosopher and lay theologian, he further explored the religiosity of the technological society.  —DO

The LORD] makes springs pour water into the ravines; it flows between the mountains.  They give water to all the beasts of the field; the wild donkeys quench their thirst. The birds of the air nest by the waters; they sing among the branches. He waters the mountains from his upper chambers; the earth is satisfied by the fruit of his work.  He makes grass grow for the cattle, and plants for man to cultivate—bringing forth food from the earth: wine that gladdens the heart of man, oil to make his face shine, and bread that sustains his heart.The trees of the LORD are well watered,  the cedars of Lebanon that he planted (Psalm 104:10-16).

In my last post I suggested that we ought to be seeking our Creator’s “good earthkeeping seal of approval.” How have we done as earthkeepers? In many ways and places, not too well. Consider the unique island of Madagascar off the east coast of southern Africa as it was described by G. Tyler Miller, adjunct professor of human ecology at St. Andrews Presbyterian College. In his book Living In The Environment, Miller writes the following:

Because of [Madagascar’s] astounding biological diversity, this Texas-sized island is considered a crown jewel among Earth’s ecosystems—a biological superpower. . . . An estimated 160,000 species [are] unique to this island, mostly in its vanishing eastern rainforests. Unique species include 80% of its 10,000 flowering plants (including 1,000 orchids), 66% of the world’s species of chameleons, 800 butterfly species, half of the island’s birds, and all its reptiles and mammals. Madagascar’s plant and animal species are also among the world’s most endangered, mostly because of loss of habitat from slash-and-burn agriculture on poor soils fueled by rapid population growth. Since humans arrived about 1,500 years ago, 84% of its tropical seasonal forests and over 66% of its rainforests have been cut for cropland, fuelwood, and lumber, leaving blood-red gullies and streams and vast eroded fields and hillsides. Madagascar is now the world’s most eroded country.

This picture of loss could be added to hundreds more that would graphically illustrate how we have failed to care for the natural world our God has entrusted to us. Even though there are many instances in which people have become aware of the damage they were doing to forests and have dramatically reversed harmful deforestation, the broad picture is still one of serious forest degradation worldwide. It may not be surprising to followers of Christ that the world in general disregards biblical mandates and foundational principles, but the truth is that the church is also responsible for the care and protection of God’s good earth.

This often-ignored responsibility was first popularly noted among evangelical Christians by Francis Schaeffer, who wrote a significant book about the issue in 1970. It was titled Pollution And The Death Of Man: A Christian View Of Ecology. It was a challenge to the church to apply biblical principles to the world’s environmental crises—including the state of our forests. Here are some of Schaeffer’s insights:

A truly biblical Christianity has a real answer to the ecological crisis. It offers a balanced and healthy attitude toward nature, arising from the truth of its creation by God; it offers the hope here and now of a substantial healing in nature of some of the results of the Fall arising from the truth of redemption in Christ. In each of the alienations arising from the Fall, the Christians, individually and corporately, should consciously in practice be a healing, redemptive factor—in the separation of man from God, of man from himself, of man from man, of man from nature, and of nature from nature. A Christian-based science and technology should consciously try to see nature substantially healed, while waiting for the future complete healing at Christ’s return.

While the church is still slow in recovering our understanding of our lost stewardship mandate, there are some effective things being done by a number of people, organizations, and institutions that are taking both revelations of God (His Word and His works) more seriously these days.

Realizing our stewardship role as children of God, how then should we live in relation to the earth’s trees and forests? I don’t think it’s out of order to suggest these activities for followers of God’s Word:

• Learn more about trees in order to appreciate their role in your life.

• Remember the trees’ relationship to people as mutual creations of God.

• Remind yourself regularly of your responsibility to be a good earthkeeper.

• As a voter, be more aware of your government’s forest policies.

• As a consumer and/or stockholder, become informed about corporate practices regarding your nation’s forests.

• Join with the trees in praise of your Creator.

God created man in his own image,  in the image of God he created him;  male and female he created them.  God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground” (Genesis 1:27-28)

When you are surrounded, as I have been for the past two weeks, by some of earth’s most magnificent trees, it is hard to keep in mind that many areas of the world that once were clothed and carpeted by trees and forests are now denuded and desertified. One reason is that we have forgotten what has been entrusted to us. The principle of responsible care of the earth is found first in the words of the Old Testament. There we find that God is the Creator of the earth (Gen. 1), He is the owner of the earth (Ps. 24:1), and He loves the earth (Ps. 145:9,13). Further, God clearly delegated to us the responsibility of dominion over the earth (Gen. 1:27-28; Ps. 8).

As theologian Francis Schaeffer pointed out early in the 1970s, however, while God has put the earth in our hands, such oversight is still under His greater dominion and care. The logical conclusion of these truths from Scripture is that God, who made, owns, and loves what He created, has in His love permitted people to manage and use the material creation. He is the Landlord; we are His caretakers.

That role is pictured beautifully by the Greek word for “steward”: oikonomeo. This is the same word from which we get the word economy. Economics was originally considered to be the practical operations of a household in which the steward oversaw the production, distribution, and consumption on the landlord’s estate. If we recovered that same understanding of the personal relationship of the steward to the landlord, and the steward’s responsibility to the landlord, we’d more likely handle our Landlord’s material goods in a much more responsible manner.

The Bible is unique among virtually all other ancient scriptures, partly because its beginning chapters so clearly state the foundational purposes for mankind (Gen. 1:26–2:15). One can paraphrase the mandate like this: The creation was very good (Gen. 1:31), and it was perfectly prepared by God to be given over to people so they could develop all its potentialities to the glory of God and to the benefit of all creatures in keeping with the will of God.

More specific direction was given in Genesis 2:15 where Adam was instructed to “tend” and “keep” the Garden of Eden. The extended meaning of the two Hebrew words used here is extremely rich and telling: “Tend” (abad) means to till, work, serve, work for, and/or make self the servant of. “Keep” (shamar) means to have charge of, guard, save life, protect, preserve, observe, refrain, abstain, and/or celebrate. While this command was given in relationship to the Garden, most Christian theologians emphasize that such control was to be extended by Adam and Eve and their descendants to the whole earth.

In essence, the Genesis mandates clearly spell out our role as keepers of the earth—stewards of the true Landlord. One could say that we should be working for God’s “Good Earthkeeping stamp of approval.”

This post is a revised excerpt from Dean’s Discovery Series booklet “Celebrating the Wonder of a Tree.”  You can follow this link to find the booklet online.  You may also obtain a copy or two without charge by following the ordering guidelines on the RBC Discovery Series site.

Christ Jesust] is the image of the invisible God, the firstborn over all creation. For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross (Colossians 1:15-20))

As a conservative in politics, economics, and theology, I have to confess that the attitude and style of modern conservative language turns me off.  Strident, harsh, unkind, mean-spirited are some adjectives I’d use to describe it.  And Christian conservatives, regardless of their opinions about “liberals, leftists, and environmental whackos” are still Christians and have an obligation to act like Christ—who indeed, if He were walking the earth today, might be seen as the friend of such “sinners.” 

That’s my runup to today’s question that often comes up in conservative Christian circles:

Question: Aren’t most of the so-called environmental crises “manufactured” by secular humanists using junk science?

Answer: Look at the facts and forget the opinions.

Unfortunately there are many Christians today who believe that anything having to do with science is bad. They mistrust science. This mistrust often seems defensible since so many scientists openly oppose belief in God. Such anti-Christian bias in the sciences, however, has little to do with science itself.

True science is simply the process of people created in God’s image using their gifts of rationality and creativity to learn about the universe God created. Many gifted Christian scholars today are in fact demonstrating even in the arena of secular science the necessity of God for the existence of the universe.

In Christian theology the created universe is considered the “general revelation” of God. Along with the “special revelation,” the Bible, the created universe tells us a great deal about how God made the natural systems function. The earth demonstrates truth about God. To use the facts revealed by scientific study deceptively or for an immoral purpose is wrong—it is “bad science.” So is sloppy research and experimentation, which could legitimately be called “junk science.”

Good science is that which handles all scrupulously determined facts truthfully and uses them in ways that ultimately honor God.The major problem in the sciences, of course, is not in the revealed facts themselves, but in how those  facts are interpreted and used. There is an abundance of factual data available to Christians and non-Christians alike that reveals serious environmental degradation. God’s creation clearly and, in many cases, dramatically demonstrates significant abuse at the hands of human beings acting both ignorantly and self-centeredly.  And since we believe our Savior is also the Creator who will redeem, restore, and reconcile to God the natural world (see today’s Scripture), we need to confess our cuplability in helping to create many environmental crises.

As people of God, we have a responsibility to take scientific knowledge and apply it practically to our behavior in creation stewardship, while at the same time doing the best we can possibly do to determine that the information we receive is indeed factual. In doing this we should keep in mind some old admonitions: Aristotle’s conclusion that it is better to act in a timely manner on a fact half proved, than to wait until it is too late to act on a fact fully substantiated—and Francis Bacon’s understanding that people are far more likely to believe what they wish to be true than what is actually true.

Finally, if the issue in question relates to scientifically determined facts or at least to circumstances that are best understood and evaluated by scientific studies, it’s best to give our attention to and make our judgments on the conclusions of people in the sciences, not politicians or economists—or even “conservative” media commentators, whose agendas are typically not identical with the Christian agenda.

[Photo sources: Junk science,  hand lens, Pacific Rim Institute research, Dr. Dave Warners, Calvin College]