Last month Jay Griffith and Andi Pitcher invited me to participate in an online conversation about how the coming of Christ changes our relationship with Earth and all living things. It was part of the Think Again Faith Again series, so I jumped at the opportunity. They asked me to write some thoughts as a primer, which I ended getting to them less than 24 hours before the actual event because…of course I did (sorry Jay and Andi).
Here is the recording:
And here are the preparatory paragraphs and some thoughts about what Jesus teaches us about ecology:
Ecology is the study of how living and nonliving parts of the Earth system interact. Rooted in the Greek word for home (oikos), ecology tries to understand how the household of God is run. We usually think about what Jesus taught us about our relationship with self, society, and God. But Christ’s example is rich with teachings about proper attitudes and behavior in ecological communities (populations of different species) and ecosystems (all life and environment).
Pope Francis wrote, “how inseparable the bond is between concern for nature, justice for the poor, commitment to society, and interior peace.” This congruence between love of God, creation, and neighbor is taught in every book of scripture and most perfectly typified in the pattern of Christ’s life. His birth among peasants, beasts, and Earth. His disdain for hierarchy and insistence on reconciliation. His interpretation of dominion as service and love. Most importantly, his demonstration that all life depends on death. In a world of nearly 8 billion neighbors, how can we apply Christ’s ecology today? In this conversation, we hope to ask, what can we do as a faith community to return to a place of obedience to Earthly laws? We will explore how the life and teachings of Jesus could heal our personal relationships, patterns of consumption and reciprocity, and the structure of our societies.
Perhaps more than any other choice we make, the relationship we cultivate with our earthly home affects our ability to keep the two great commandments: love of God and love of neighbor. We live in a time of unparalleled human dominion of the Earth’s great cycles and life—an epoch called the Anthropocene or time of humans. Though our relationship with the Earth is obscured by industrial supply chains and carefully controlled indoor lifestyles, our dependence on ecological community—relationship with creation—is more immediate and absolute than ever before. Indeed, our abuse of the environment is now the leading cause of human sickness and death—pollution accounts for 1 in 4 deaths every year, more than all communicable diseases, dietary disorders, and human violence combined.
Economic and ecological sciences typically assume that human nature is immutable. Christ’s Gospel of radical transformation—his invitation to abandon all our wealth and be released from the burdens of our careers—challenges this assumption. Jesus showed us that each individual, community, and ecosystem has unique and sacred attributes. No one and no place is dispensable. We must meet our temporal needs in ways that do not poison or exploit the Earth. What can we learn from Christ’s example and teachings about how to live in community with creation? How can we share this gospel in time to save our sisters and brothers across all the branches of the tree of life?
Here are ten lessons from Christ’s life and teaching that are relevant to how we treat other humans, other life, and all creation.
- Redefinition of power to mean humility, meekness,
and focus on others. Power is not the capacity to take life but to give
it. This turns our modern concept of dominion on its head. According to Christ’s
teachings, stewardship or dominion over the Earth are simply a responsibility
to serve and protect it.
- Utter rejection of inequality and injustice. In
all his interactions, Jesus taught us that hierarchy doesn’t (or shouldn’t)
determine relationship. His time, attention, and service was guided by need.
Rather than a chain of command, Christ taught us connect with all creation
in a web of learning and sharing.
- Nothing is wasted, nothing is disposable.
Christ put an end to destructive sacrifice.
- Glorification of all creation: Zion will come
forth from all creation. Jesus paid special attention to small things that
sustain other things. There is beauty and glory in meekness and humility.
- Common purpose for all creation. All life and
even the nonliving elements share the purpose of fulfilling the measure of
our creation and having joy.
- Agency and opposition. The universal separation
isn’t between humans and nonhumans, it’s between things that act and
things that are acted upon. All life has agency—the ability to choose and
act for itself. Opposition allows us to exercise that agency. Darkness and
life, death and birth, right and wrong.
- Consent—that we should interact with the Earth
through persuasion, forbearance, and love unfeigned, without compulsory
means. We should receive gifts rather than extract resources.
- Collaboration and disinterest in credit. During
creation, Christ worked with the Earth to create life: “let the Earth and
water bring forth life.”
- True power and persistence come from resilience
not rigidity. Christ had no patience for those who compromised the spirit
of the law for its letter. He focused on the specific circumstances. Gift
of time.
- Uncompromising and expecting radical change. There is an objective reality that is uncompromising and absolute in its consequences. Choices bring greater life or greater death. Wickedness never was happiness. Christ asked us to leave our wealth and comfort to follow him and serve those in need.
Additional readings:
Robin Wall Kimmerer 2014, “Mishkos Kenomagwen: The Teachings of Grass”.
Pope Francis 2015, “Laudato Si’—our care for our common home”.
Wendell Berry 2012, It all turns on affection.
Ben Abbott 2020, How close are we to the edge?
Joseph Smith 1834, Doctrine and Covenants 104
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