THE BIBLE AND THE ENVIRONMENT
Larry Schnapf

COURSE DESCRIPTION

What does the Bible tell us about what mankind’s relationship should be with the environment? This course will explore the biblical role and responsibility that God has given humans regarding the earth and the environment. We will also explore how the Bible uses nature to show us how we should live our lives and how a biblical approach to nature can enhance our relationship with God

Typical Christians focus on their relationship with God. The priority is to develop a right relationship to God. A proper relationship with the environment will advance this goal.

All of God’s creation (including mankind) is interconnected. While we are created in God’s image, the Bible tells us that we are not to exercise our power in a way wantonly destroys or abuses nature. Instead, we have been given a special responsibility to act on his behalf towards nature. We are to act as humble and faithful stewards who take care of God’s creation and bring shalom to it. The Bible promises us that will be blessed if we honor this role of being careful managers of God’s creation but will suffer if we disobey this command.

Religious organizations were at the forefront of the abolition of slavery, establishment of child labor laws, the civil rights movements, women’s suffrage movement and other social justice efforts. However, until recently, religious community has been silent on the environmental issues.

This is partially a result of culture clash between conservative Christians who are suspicious of “liberal” environmentalists as well as an overly narrow and improper interpretation of what the Bible says about the environment. 

However, that has been changing recently (give examples)

CLASS I-

I. Status of the Environment-

A. Over half of wetlands have been destroyed; 1/3 of wildlife in forests, marine and freshwater environments have disappeared in past 30 years, Estimated that 24% of mammals and 12% of birds will become extinct.   Ozone hole getting bigger over Antarctic; Last decade warmest on record; glaciers are receding at an alarming rate; sea level may rise 3 feet in next century- most subways stations are just 8 feet above sea level; US is 4% of the population and consumer 28% of the world’s energy.  

B. The crisis we face today is from the misuse and overuse of our resources. Another cause is poverty which compels poor people to third world countries to destroy natural resources to provide shelter and food.

II. History of Religious Views of the Environment- 

A. Early man was a subsistence farmer for individual farmers. Improvements led such as fire, water, steam power, electrical have led to surpluses and making profit from land. This also led to a division of labor with the upper class profiting at the expense of the earth. 

B. Early view of nature was that every stream or hill had its own guardian spirit. Before one cut down a tree, mined a mountain or damned a brook, one had to placate the spirit. 

C. Traditional Christian views of Creation- 

1. Creation provides a background for the moral education of humans. Material world primarily form of purgatory where humans are educated before being returned to the spiritual state. When salvation takes place, the physical world will have no purpose and will return to nothing.

2. Nature is not wicked but good. Creation is beautiful and reflects glory to God. Purpose was to mirror God’s goodness. The lower creature mirror God by serving higher creatures. However, they will not share in the salvation and are not capable of being renewed.

3. Nature is created for the benefit and pleasure of man. Human dominion over nature was viewed as unlimited. Man might use it for his pleasure and profit. Science was viewed as a means for man to obtain information necessary to exert dominion over creation. 

4. Since God was to destroy the Earth at the end so no need to be concerned about it. In fact, there was the belief that because God would eventually destroy the world, there was nothing that humans could do that would have any enduring impacts or effects on the world.

5. There can be no conquest of the Earth and no satisfaction to mankind so long as large portions of the earth remain beyond his control- manifest destiny.

D. Traditional Western Approaches to Animal Rights was that humans had No Direct Duty to Animals. While individual human beings are intrinsically valuable because we are unique beings, no such view of animals. 

E. Three views of Nature-

	1. Anthropocentrism- The world is viewed in terms of how it can serve human needs. Government’s role is to free entrepreneurs from excessive regulation. Government should prevent fraud, theft, violence or murder and then stay out of the way to allow for economic growth.

	2. Biocentrism- This is the basis for modern environmental ethic.  All of nature is at the center, and humans and everything else together are part of that great web of life. Biosphere has equal rights with humans.  

	3. Theocentrism- God at center, with humans having a special set of responsibilities and obligations unique in creation.  The meaning of humans being given dominion, in turn under God’s authority.  A chain of command with God at the top

III. The World Belongs To God

A. The Whole Earth is Mine (Exodus. 19.5)

B. Psalms 24:1 – It is not said and cannot be said that the beasts belong to man for earth is the Lord's and all those who dwell within.

C. Psalm 50:11-- every wild animal belongs to God. 		
 		
D. Psalm 104:10-26.  Praise for wild things that have no relationship or value to humans (e.g. the Leviathan). Their intrinsic value is a reflection of the Creator. 

E. Psalm 104:27-29. Both humans and animals look to God for life and will die if God takes away his breath. Thus, both animals and man live and die together at the pleasure of God.

F. Psalm 145:9- God loves all of his creation	

G.  Psalm 145:16 -God takes care of all of his creation and satisfies all of their needs. 

H. Job 38:2-4 (were you there when I created...).

IV God Loves The World He Created- What does the Bible Say About its significance and relationship to humans?
		
A. God created the land and seas and saw it was good (Gen. 1:10).

B. God created plants and trees and saw that it was good (Gen 1:12)
 
C. God said "Let the water teem with living creatures, and let birds fly above the earth across the expanse of the sky ... And God saw that it was good" (Gen. 1:20-21). 

	1. What does goodness mean? (Inherent value in Creation separate and apart from Humans)	

	2. Be Fruitful: Diversity of species is fundamental to the created order

 D. "Be fruitful and increase in number and fill the water in the seas, and let the Birds increase on the earth " (Gen. 1:22). This shows that non-human have the same mandate as humans and we cannot exercise our mandate at the expense of theirs. They have their own inalienable right to exist. 

E. God said  "Let the land produce creatures according to their kinds: livestock, creatures that move along the ground, and wild animals according to their kind.” (Gen 1:24) "...and saw that it was good". (Gen. 1:25):  

	1. The creation of non-human and particularly wild animals (i.e., wildness is non-usefulness to humans) is not only good but also a fundamental part of the created order.

	2. Wild animals do not recognize human accomplishments. Their very existence strips us of our righteousness 

	3. This is also illustrated in Job 41:1-8 (God answers Job by telling him that the leviathan is completely useless to him). God is teaching Job about human’s limits. The animals are used to give us humility.

F. While Creation is mentioned in Psalm 104:14-15) in the value it can provide humans, it is only a part of the intrinsic value of God’s creation which is  "Formed to frolic” on the earth (v. 26).	

G. We are creation. God loves us. When we see a beautiful forest, mountain or lake and feel awe and delight at seeing it that is how God feels about us. 

H. We are at the top of creation but are still a part of creation, it will survive without us but we cannot survive without us. (Psalm 104:14-15).

I. Animal world is not simply an adjunct to human existence whose purpose is to feed and clothe humans. Need to look beyond gastrocentric view of the animal world. 

1.	Genesis 1:29 suggests vegetarian pre-fall world. Man to eat from plants and fruit of trees. 
2.	Deuteronomy 12:20 seems to allow meat-eating	

J. Think of Pets- Their devotion and the mutual benefit we receive can symbolize the way our relationship is supposed to be with God. In the Dog we experience the obedience we can know before God and we give to Dogs what we want from God.
•	They submit themselves to our will
•	They love us unconditionally, as if we are God. Does it tell us anything about our excessive longing and love that drive us to God?
•	They have unbounded devotion.
•	They are more skilled at belief that we are.
•	They teach us about understanding and patience
•	They can help us venture a relationship further than we may go on our own.
•	Teaching them helps us learn how to be responsive to others
•	They are an example of the grace in the way they completely give themselves to us. 
•	Pets can show us that God loves waste or imperfection and not just order and organization. He loves the valueless, the excess and loves in splurges
•	Both God and Dogs love us unconditionally
•	Both dogs and humans are servants; both God and humans are masters.
•	God is like a dog waiting patiently for us at the door but instead of guarding the threshold, he lets everyone inside.
•	God treats us like someone who has adopted a dog. He welcomes us into his house, quick to care and comfort and never counting the cost.  
	
K.  Humans are to protect and cherish animals like God loves us but they cannot challenge us like we cannot challenge God.

L. When animals are killed, it should be done with reverence.

CLASS II.

I.	Review

•	Man’s harm to the environment has increased with the increase in technology
•	View of the earth and the environment has evolved from ancient religions
•	God Created the World
•	God Loves His Creation and Thinks it Is Good
•	Creation Reflects God’s glory and sings His praises
•	Creation Has Its Own Value Separate From Humans
•	Creation Has Its Own Right to Be Fruitful and Multiply
•	We are part of Creation and cannot live without it.
•	Creation can exist without us.

II. Status of Creation After The Fall-

A. Animals live in harmony with Humans before the Fall. The fall alienated humans from animals.

B. The existence of wild animals was thought to be evidence that there had been a partial loss of authority on account of sin since it was assumed that all animals obeyed humans prior to the fall. The domestication or destruction of wild animals was believed to be a sign that the earthly paradise was drawing nearer.  Early prophets would retire to the wilderness where they would tame wild beasts

1. "Cursed be the ground because of you."  Gen. 3:17.  This passage has led some to conclude that the all of the earth is corrupt and evil and that humans are free to destroy or use the earth as they see fit because it is no good.

2. However, the ground is not cursed because it has done some bad deed or it is bad but “because of you” (Adam). 

3. Domesticated animals retain their relationship and through the mercy of God still love him and obey him.

B. Isaiah 24- shows the relationship between man and earth. This relationship is liked that of a priest to his people, the master to his slave, a mistress to her maid, a seller to its buyer and a lender to its borrower (Isaiah 24:1-3). In all these cases, one party is responsible but both parties are affected.  

C. Human/earth relationship- Humans do the sinning. They defy God and bring punishment upon themselves and the earth. The created world of plants and creatures had no choice, no will and no sin. It was human choice and sin that takes damages the earth.  

D. This point is made clear in passages 5 and 6 where its is said that the earth is “defiled” by its inhabitants because they have “transgressed the law” and it is their guilt that has brought down punishment upon the earth. 

E. Thus, humans cannot justify abuse of the earth because it is “cursed.” Second century Irenaeus said that nature and the material world were fundamentally good and blessed by God. It remains near to God despite the fall and subject to his purposes and designs.

F.  It has been said that man’s relationship with the ground was reversed by the Fall. Instead of ruling over the ground, he shall return to it and it shall swallow his body upon his death.

G. The Fall was in essence a misuse of nature by Adam by exercising ownership over the Tree of Knowledge. The penalty for misappropriation of the authority over nature was death! 

II.  The Edenic Covenant (Creation Care Command)- Man is given a number of responsibilities (multiply, subdue the earth, have dominion over creation, take care of the garden and eats its fruits, and do not eat from the tree of knowledge). 

A. "Be fruitful and increase in number; fill the earth and subdue ["kabash"] it.  Rule [“have dominion”] ["radah"] over the fish of the sea and the birds of the air and over every living creature that moves on the ground."  Genesis 1:28 

B. The presence of the word “dominion” has often been used as a basis for justifying the exploitation of the earth’s resources and creatures. 

1. Much of western world has argued that nature is a blessing to humanity precisely because animals can be bent to our will.
2. The Gnostic movement believed that God did not care for the material world. This view along with Greek Epicureanism established the roots of the early scientific approach during and after the reformation of absolute time and space that was not dependent relationally on God.
3. Thomas Aquinas believed in the order of Creation and that Creation was good. All things are directed towards God. There is harmony and beauty in the diversity of things that reflect God’s goodness. All of Creation is interconnected so nothing in nature is unneeded and nothing live entirely for itself. However, creation is fundamentally ordered for human ends. Therefore, we may do what we will to animals to serve our needs for food and other life necessities. He believed that the Fall did not alter the relationship with the non-animal world but that it was no longer accessible without hindrance or labor
4. This order of nature was affirmed by John Calvin who concluded that Lord by the very order of Creation, has demonstrated that he created all things for the sake of man. The divine elect are distinguished from the rest of Creation. Even in its unfallen state, Creation had no inherent goodness other than its capacity to witness to the saving grace of God for the elect and it only legitimacy rested on its potential to be of service to those souls. While he argues against the abuse of nature, his emphasis is on how it is to serve the elect. This helps to transform the view of Creation to something that simply here to serve humans. 
5. The focus of the Reformation on the salvation of the individual comes at the expense the relationship between Creation and God.  Nature gradually ceases to be the object of God’s relational and redeeming love. 
6. Francis Bacon believed that humans could recover the domination over Creation lost through the Fall through the sciences and that this did not violate God’ s purpose. The loss of human innocence was a problem to be dealt with by religion. This begins us down the road of secular science and removes the ethical limitations that had been imposed by religion. 
7. Science soon views the non-human world is simply comprised of matter and sub-human life that have either been formed through chance or God but solely for the service of humans. There is nothing inherently good about nature nor it is constructed on some divine plan. Some even view nature as fundamentally evil, pointing to how some animals kill each other.
8. Rene Descartes argued that animals were not rational and that nature makes them behave as they do according to the disposition of their organs, just as a clock. In other words, animals were not only beneath humans but also had the same status as machines. 
9. Immanuel Kant believe that crucial ethical issue was whether a being was rational so that it could form moral law and act in conformance with such laws. Non-rational beings, on the other hand, may be treated as means-to-ends. Thus, our duties towards animals are indirect duties towards humanity. A dog who serves his master long and well since we would want to cultivate those feelings towards other humans. He must practice kindness to animals so as not to stifle our human feelings. We have a duty to be kind and not be cruel. 

Argument for marginal cases questions this theory since it would mean that infants and severely mentally disabled might not fall within the rationale being class. 

10. Utilitarian Position-Peter Singer argues the crucial moral property is sentience or self-consciousness. These beings have an intrinsic value because what we do to them matters to them. Under this view, everyone’s interest counts. A properly moral act balances satisfaction with frustration. However, it is an aggregative approach where the individual satisfactions and frustrations are added up. (Aunt Bea has lots of money. If she gives me the money, I will make a donation to the local hospital and get a tax break. If she doesn’t, I will lose the opportunity. If I kill her now, I can still achieve this goal. 

Does a good end justify an evil means? What about fox that kills endangered birds. Only effective way to kill them is through a leg hold trap. Can we justify wiping out entire species to prevent inhumane treatment of individual animals?

7. Deontological- An act is wrong if it violates a right without looking at the utility or the impacts of the act. 
 
However, a close examination would show that this is not what was meant.

C.	Meaning of "subdue" ("kabash")

1. Exercise of force to bring something resistant under control or bondage.  Bringing a conquered enemy into subjection, etc.  

2. Most sound interpretation:  to control the earth in the sense of extracting sustenance from it.  

3. God Subdues Evil. How does he do that?

4. Man’s dominion is limited by nature’s rights (be fruitful and multiply)

5. Must be viewed in conjunction with "radah" -- control is exercised as part of right of authority in God's image.

D. Meaning of "dominion" ("radah"):  

1. To exercise right of authority. To rule as a righteous king. Not a cruel, heartless ruler but like a loving and caring relationship like a Shepard. Akin to God's rule over us

2. We are created in his image. We are to represent God’s righteous rule on Earth. Jesus is the perfection of this image. He serves in love, to heal, not hurt, to save, not sever. He came to carry out God’s desires not his own. 

3. Therefore, our rule should not be at the cost of creation’s ability to carry out its biblical command to be fruitful and multiply but like Jesus. You cannot rule over something that you have driven into extinction.

4. Humans have a great responsibility because God gives us a capacity of understanding

5. English translation not adequate. The word "Yirdu" also connotes dominion (“radah”) and descent (“yarad”). Thus, when humans are worthy, they have dominion over the animal kingdom but when they fail to exercise that power properly, they will descend below their level and the animals will rule them. 

Concept is that if you destroy something, you are no longer a man but an animal with no rights to the things around you.  The rabbis say " As soon as you use something unwisely, be it the greatest or the smallest, you commit treachery against My world, you commit murder and robbery against my property, you sin against me."	

II. The Edenic Covenant: (Genesis 2:15)- 

A. Man is created in God’s Image- 

B. "The Lord God took the man and put him in the Garden of Eden to work it ["avad"] and take care ["shamar"] of it."  (Gen. 2:15). 

1.	"Work" or “Tend”

(a) Avad- Means not only to work or cultivate but also to serve and worship.  E.g., to work for a master, to serve/worship a deity,  

(b) Thus, is properly understood as service to God’s Earth- a critical part of our relationship and worship with God.

2.	"Take care" or “Keep”:  

(a) Shamar- To watch or guard; safekeeping of something for someone else.

(b) Shomrin- guard property that does not belong to them but is entrusted to them

(c) We are to help creation fulfill its mandate to be fruitful and multiply.

(d) A garden is a place of rest and meditation where people can commune with nature. Paradise in the Greek meant an enclosed park or orchard.

(e) Jewish source says God created the gnat before humans to prevent us from becoming too arrogant.  

III Stewardship- Similar to Shamar

A. Steward comes from old English words “Stig” or “House” and “Weard” or “warden”. This was the word that the Bible translators used to translate the Greek word “Oikonomos”. Consists of two Greek words “oikos”(house) and “Nomos”(putting into order, planning and administering). 

B. Thus, it means to put the affairs of a household into order. It involved acquiring things that were necessary to meet the actual needs of the household and not to the uninhibited pursuit of wealth. Stewardship is the taking care of something that belongs to someone else.

1. The position of steward is one of great responsibility and authority. The steward is a special, privileged servant and the  “charge over the household” requires great care and continued supervision. It is a picture of responsible manager of a royal estate. (Gen. 44:1-13. Story of Joseph and his brothers). However, there is a limit to this authority. He can rule with full power within his authority but he oversteps his authority when he acts like an owner instead of an overseer. When a steward fails to carry out its duties, it is a very serious matter and the steward will be severely punished. (See Isaiah 22:15-23 where the steward Sheba has abused the privilege of his office).  

2. Humans are held responsible for everything we are given in this world as well as our children. Nothing belongs to us, it all belongs to the Lord and receive it on credit who God will demand payment. (e.g., man enters city and found no one there. He walks into an empty house and finds a table set with all kinds of food. He begins to drink and eat, thinking he deserves all of this and that it is his and he can do what he wants with it. He does not know that the owners are watching him from around the corner.  He will have to pay for everything he ate and drank and is not in a position to escape. )  
 
3. Examples of man’s appropriate stewardship of the earth include in the Old Testament:
•	Adam’s naming the animals (Gen. 2:18) 
•	Noah’s collecting the animals for the ark. (Gen. 6:19).

4. Other rabbinical teachings about Stewardship:

(a). BAL Tashhit (Do not destroy)- Prohibition against wanton destruction or wasting of anything in Creation. Has been applied to a whole range of transgressions such as cutting off water supplies to trees, over-grazing, unjustified killing, feeding them harmful foods, hunting animals for sport or to extinction, destruction of cultivated plants, over-consumption of natural resources, and pollution. It has also has been applied to hoarding property or doing nothing with rather than using it wisely.  

(b) Za’ar baalei hayyim (avoid imposing pain on living things without good reason)- Relieving suffering animals was one of the exceptions to the Sabbath and kindness towards animals is one of the few virtues that Jewish tradition specifically associates with the promise of heavenly reward.

(c) Tzedek- Usually translated as righteous and refers to the proper order of life, particularly social order (justice to the poor, the oppressed, the widow, the orphan, and the resident alien).  It also refers to the saving actions of God (Isa. 40-66) and hence an example of our role as stewards. We are not to corrupt Tzedek (Lev. 19:35-6, Deut. 25:15 and Ez 45:10). Instead, we are to endeavor to restore or correct imbalances in the order created by humanity in society and the natural world. 	  

(d) Humans are given power by God. The test is how we exercise it.

C. The principle of stewardship is closely linked to the concept of grace. (See Luke 12:35-48 and Corinthians 4:1-2) Everything that comes from is a gift and must be administered faithfully on his behalf.  The theme of stewardship is recognition of the unity of creation and the need to take care of the entire earth. 

1. What does a steward do? Protect and help increase value of the master’s estate? (Gen. 1:28)

2. To carry out duties given to use by our master (refer to Matthew 24:45-51). We are to serve our master (Jesus- Mt. 20:28)

3. We are answerable to our master (Gen 2:  16-17; 3:14-19).

4. God owns the world. Nature is not un-owned. All things have an inherent value to God and the rights of living things are based on God’s value of them. 

5. Bailment situation.

D. Animals AND Humans exist to serve God’s pleasure. Humans share a relationship of obedience to God with Creation. 

E. Animals manifest God’s glory on their own terms. Humans are to rule over animals not because of special trait but by God’s appointment. We are to exercise this power in his name like an agent/principal. 

F.  Thus, when dominion is read together with stewardship, dominion is the exercise of kingship in the image of Christ.  Implies service, sacrifice, and covenant. Humans are to exercise an environmental ethic as part of the obedience to God. relationship    

G. Do those in power have an obligation to those who are relatively powerless? If our power over animals confers any right, it is to serve.

•	For the Christian, this means to minimize the suffering of animals even if it comes at great costs to us. 
•	We should not just prevent the worst, but promote the good. 	
•	When we make animals suffer harm or pain for our pleasure or entertainment when show a lack of generosity towards God and a lack of understanding of divine Grace.
•	Some people believe that domestication is not a sign of humanity’s power over animals, but domestication is actually a sign of the original harmony  

H. God voluntarily descended to a lower form of life and gives up privileges to establish a relationship with us. This should model our relationship with animals. 

I.  How do we harmonize the violence that occurs in nature? Does caring for Creation mean eliminating that violence? Some animal suffering has nothing to do with humans.  

J. What about evolution and all the animals who have perished. Is the pain necessary? Why would an intelligence designer make animals with useless parts? Why would God work through accident and chance? What does evolution which spends life so easily and proliferates it so messily tell us about God? Can evolution be reconciled to an ultimate order? Does it tell us we should be kind to animals because we are of the same origin? Is there a theological reason for all this animal suffering?

K. Christians are to raise their voices on behalf of the poor and powerless.  
			
CLASS III

I. Review
•	God Created the World
•	God Loves His Creation and Thinks it Is Good
•	Creation Reflects God’s glory and sings His praises
•	Creation Has Its Own Value Separate From Humans
•	Creation Has Its Own Right to Be Fruitful and Multiply
•	We are part of Creation and cannot live without it (Psalm 104) but creation can exist without us.
•	Genesis 1:28 referring to subdue and have dominion over the creation does not give us a right to exploit the earth. A more proper interpretation is the reign of a righteous king. Christ is an example. 
•	We cannot rule over something if we drive it to extinction.
•	Genesis 2:15 referring to the tending and taking care of the garden creates an affirmative obligation to protect and guard creation. Gardens will not prosper without care. Righteous lordship also means allowing creation to fulfill its command to be fruitful even if it means some cost to us. Again, Christ is the example
•	Genesis 2:17 also says the earth has been cursed but this is because of man’s sin but because it is evil. Thus, this is not an excuse to abuse the earth.  
•	These passages must also be read together with the concept of stewardship. Perhaps the highest obligation in the law is that of a trustee or fiduciary. Something is entrusted to that person whom they do not own yet which they are to take care of. This is a concept closely linked to grace. 
•	All of this reminds us that only God has the power to give life, sustain it or redeem it. We have the power to husband it and to exercise of dominion. We who were created in God’s image should imitate his redeeming quality for the sake of all creatures and be the visible image of the invisible God.
•	Christ is the example for us. A life of service and sacrifice 

II.  The Covenant Themes

A. The Noahic covenant (Gen 8:15-21) Following the Flood, God makes a covenant not to punish Creation for man’s sins.

1. Noah is commanded to release the animals so that they may multiply, be fruitful and multiply in number (Gen 8:15) 

2. He lifts the curse on the ground. “ I will never again curse the ground because of man...and never again will I destroy every living things as I have done.” (Gen. 8: 21)
		
3. The order of nature is restored. Creation is given back into the hands of man. What God created, he wants Humans to continue to take care of. 

4. However, sin has created disharmony between the world that God created with Adam and the one Noah now inherits. Humans cannot deal with creation without restrictions 

	(a) Because of man’s evil heart, God places the dread of humans in every living creature. (Gen. 9-2) 

	(b) God says that everything that lives and moves shall be food for humans. (Gen 9:2). Some have said that this expanded the human dominion over creation to include exploitation for food. In the pre-fall time, man’s diet was limited to plants. (Gen. 1:29). 

5. God gives Noah the so-called Third Dispensation of Human Government to rule righteously. Man is to safeguard life as a gift from God that is not to be lightly dispensed with. (Gen 9-4).

6. God promises as part of his covenant “ Never again will all life be cut off by the waters of a flood, never again shall there be a flood to destroy the earth.” (Gen. 9:11).  

7. The sign of this covenant that is made with Noah and “every living creature on earth” is a rainbow (Gen. 9:12-17).

8. Note that man is not at the center of this covenant.

9. Wild animals are included in the blessings of God.

B.	Abrahamic Covenant:  One of the key elements of this covenant is the gift of land.

1.  	God gives Israel land as one of his good gifts (Gen. 15:18)-. It was a free act of grace from God and was not because Israel deserved it. (Exodus. 6.8, Deut. 8.17). “Know therefore that the Lord your God is not giving this good land to you because of your righteousness: for you are a stubborn people” (Deut. 9.6). It was to be a reminder of the intimate relationship with God.

(a) In Old Testament days, grants from rulers were to faithful and loyal servants. The gift was unconditional but heirs would continue to receive the gift only from continued loyalty and service.

(b) It is also an example of God’s continuing intimate relationship with creation through the land
	
2. Why Land?

(a) Crucial for human habitation

(b) Land provides security and wealth even today.

(c) Think of Colonial America and the land grants  

d). Remember that the Hebrews were a wandering, landless people seeking God’s promises.

(e) Most wars are fought over land and its riches.

3.	Nature of the Gift of Land- 

	(a) God retains ownership of the land. Humans possess the land not as an inalienable right but within the covenantal restrictions placed upon the land by God. Lev. 25:23  

(1) God gives them the land for their use, their livelihood and their enjoyment. 

(2) Shomer- one who leases, usually referred to as a guardian.

(3) What are the rights of a landlord?	

	(b) The land is an example of all that God has given us. Remember all of the good things you did not provide (Deut. 6:10) 

	(c) He could terminate the lease if people prove to be undesirable tenants.

4. Conditions placed on the Use of the Land- God gave instructions with the gift. Like lease covenants. 

(a) The gift of land was to be used responsibly and not to be exploited selfishly- Human are to be accountable to God for their use of the land. The land is to be used carefully.

(1) We were not given absolute rights of disposal but rather responsibility to administer the land in a righteous manner. 
(2) The land is to be used in trust to be cultivated with care. Do not do anything that endangers your neighbor’s life (Lev. 19:16).

(3) This applies not only to those living around us but for future generations. (Deut. 29:13-14). See also 1 Chr. 28:8 (Be careful to seek out the commands of the Lord your God, that you may possess this good land, and leave it as an inheritance for your children after you forever). 

Note: As Christians we have an obligation to make our choices with compassionate concern for our neighbors next door, down stream or down wind and for future generations. While it may be tempting to ignore information about the possible effects of our actions and lifestyles upon others, it is sinful to do so especially now knowing that the ability of technology to cause harm to our neighbors life and their livelihood. The increase in potential harm and the increased knowledge of these impacts increases our responsibility to consider this information.  

(4) When reaping harvest, people are commanded to not reap the corners of their land nor gather every grape but to leave them for the poor and strangers (Lev. 19:9).

(5). Do not take the mother bird from her nest while she is sitting on her eggs or young.

(c) The land is to be given a rest- The concept of not overusing resources and sustainable growth. 

(1). Sabbath- what grows of its own accord during the Sabbath shall be food for all including the animals on the land, not be harvested for it is food. (Lev. 25: 4-7). The Sabbath provides a sense of restraint on humanity and a limit on our power or right of stewardship.  

(2) Jubilee- Every 49 years the land was to be returned to its original owners. Humans are not to sow or reap on the land and eat from it only what it produces 

(3) Can we push productivity advances too far? What are the consequences? Wearing out soils by not rotating crops or letting land stand fallow. Over-fertilization of land contaminating water. We are creation and we are feeling stressed out by working too hard. 

(d) Significant restrictions on placed ownership- The land is to be managed for the benefit of all its inhabitants: 

 (1) “ Do not take advantage of each other…the land must not be sold permanently, because the land is mine and you are but aliens who have become my tenants”. Lev. 25-14. 

(2) Inheritance laws prohibited permanent transfers of land - Land was not to be permanently sold but could be transferred to heirs. 

(a) A family’s property was a permanent, sacred trust from God. 

(b) However, those who disobeyed the Lord would lose their land (Deut. 4:25-26).

(3) The land is to be sold on the basis of the number of years of harvesting. When the years are many, the price may increase. When the years are few the price is to decrease. (Lev. 25:15-16).

(a) Prevents accumulation of wealth to the detriment of the poor.

(b) Also prevents concentration of large blocks of land in a few like what we see now in the country's agricultural system.

(c). Thus, sales of land were really like leases.

(d). The people are told that if they follow the commandments, they will live securely on the land. (Lev. 26:3-4). 

(1) Obey the commands and I will allow you to possess the land (Deut. 8:1)

(2) God will bless the fruit of the land, grain, increase in livestock, new wine, and oil to those who obey his commandments. (Deut. 7:12-13; 6-10). 

(3) The land was not simply private property but also symbolized life with God. (Numbers 27:1-11).

(f). How is it possible for us to use land in way that does not maximize profits? Does faith transcend market economics that God will provide? What does this say about complaints that environmental laws limit economic use of land? 

(g) Nothing here prohibits land ownership. What about absolute ownership rights? Message here is proper treatment of land

(h) Love thy nearest neighbor

C. Sinai Covenant (Exodus. 19:5)- God tells Moses that the land is God’s and that Israel will be a kingdom of priests and a holy nation.

1. God reaffirms that he is the owner of the world

2. Israel is to act in a righteous manner over God’s possession.

3. We are to be concerned about the well being of others in the community, which should include impact of pollution on others as well as for future generations.

4. Can we be judged individually because the community fails to assure the well being of others and the environment? 

C. Ten Commandments (Exodus 20:1 to 20:17)

1. The Second Commandment means that we should not protect the environment for itself because that would be idolatry. Creation is good (holy) because God said so but it is not divine.  

2. The concept of Do Not Steal means that God approved the concept of ownership of property. Indeed, property owners are given absolute control over the Property within the limits of God’s law (Matthew 20:15; Acts 5:4)  

	
D. Implications for Resource Management

1. Dominion means exercising control over Creation is a righteous manner. The Earth was created for the use by humanity. God gave humans considerable liberty in determining how to exercise its dominion. However Resources are not simply here for human exploitation. The needs of humanity must be weighed against the mandate that God gave Creation. 

2. The Sixth and Eight Commandments suggest that property owners are free to use property so long as they do not violate the rights of others and may be limited to protect the lives of others.

3. Biblical principles of private property mean that no government entity may restrict the use of property except that required to comply with God’s moral law.

4. Use of private property should not violate principles of justice revealed in Scripture. What God’s moral law prohibits, civil authorities should not allow but what moral law allows shall not be prohibited by regulatory agencies.

5. Biblical principles of liberty mean we should be able to use land so long as we do not violate God’s moral law.  Thus, civil law may prohibit and punish property uses that injure others or the property of our neighbors. (See Romans 6)

5. Land should be managed in accordance with Biblical concepts of loving others. Justice may set the floor for our minimum behavior but we are called to love others. (Romans 13:8-10). Jesus said the second greatest command was to love thy neighbor. (Matthew 22:39)
 
III. Nature and the Reflection of the Glory of God

A. God reveals himself through Scripture and His Creation. 
	
1. Psalm 19: 1-4 “ The Heavens declare the Glory of God and the firmament shows His handiwork.”	

2. Psalm 104:24- Creation reflects God’s greatness and wisdom. 

3. Psalm 139-7 God’s presence is everywhere throughout his creation. We cannot escape it.
		
4. Job 40 and 41-. Why is God’s point in asking Job these questions?

(a) Through his interrogation of Job, God is trying to get him to understand that someone who is powerful enough and wise to create the world is great enough to know what he is doing by allowing Job to suffer. 

(b) Wild nature of creation is beyond our control or understanding in the same way that human suffering is.

(c) For man to carry out his task of exercising dominion command, he must gain wisdom that may be achieved through special revelation, fear of the Lord and understanding creation. 

5. We do not have to appropriate nature to benefit from it but can learn from it 

(a) God revealed the laws that were applicable to man. Even Nature understands its responsibilities and obeys the laws that God has created for it. Trees know when to bloom, birds know when to fly south, animals know when to stock up food and hibernate. (Jeremiah 8.7) We can learn from how nature obeys God’s commands.

(b) Nature understands its responsibilities (The ox knows its master but Israel does not know its Creator)(Isa. 1:3).

(c) Proverbs 6:6-8—“Go to the ant, you lazybones; consider its ways, and be wise. Without having any chief or officer or ruler, it prepares its food in the summer, and gathers its sustenance in harvest”.  

(d) Job 12-7-10: “But ask the animals, and they will teach you; the birds of the air and they will tell you; ask the plants of the earth and they will teach you; and the fish of the sea will declare to you. Who among all these does not know that the hand of the Lord has done this? In his hand is the life of every living thing and the breath of every human being”.

B.  The wilderness is a sacred place where people can find and learn about God - The Wisdom books also remind us that human beings have much to learn from nature and that a human life lived well will be one that one follows the natural patterns established by the God for all creatures. 

1. Hebrews went into the wilderness to find God and see his miracles.

2. The Hebrews, many prophets and even Jesus went into the wilderness were there faith was tested. They showed dependence on God and then deliverance. Jesus resists Satin. 

C. How else can we benefit from the wilderness? Think of personal answers from first class.

1. Rest

 2. Creation worships God (Rev. 5:13). By acting as good stewards to it and demonstrating care to his creation, we can show love and worship towards God.

3. The existence of creation gives us a chance to witness to others about God.

CLASS IV
I. Review
•	God Created the World
•	God Loves His Creation and Thinks it Is Good
•	Creation Reflects God’s glory and sings His praises
•	Creation Has Its Own Value Separate From Humans
•	Creation Has Its Own Right to Be Fruitful and Multiply
•	We are part of Creation and cannot live without it but creation can exist without us.
•	Genesis 1:28 referring to subdue and have dominion over the creation does not give us a right to exploit the earth. A more proper interpretation is the reign of a righteous king. Christ is an example. 
•	We cannot rule over something if we drive it to extinction.
•	Genesis 2:15 referring to the tending and taking care of the garden creates an affirmative obligation to protect and guard creation. Gardens will not prosper without care. Righteous lordship also means allowing creation to fulfill its command to be fruitful even if it means some cost to us. Again, Christ is the example
•	Genesis 2:17 also says the earth has been cursed but this is because of man’s sin but because it is evil. Thus, this is not an excuse to abuse the earth.  
•	These passages must also be read together with the concept of stewardship. Perhaps the highest obligation in the law is that of a trustee or fiduciary. Something is entrusted to that person whom they do not own yet which they are to take care of. This is a concept closely linked to grace. 
•	All of this reminds us that only God has the power to give life, sustain it or redeem it. We have the power to husband it and to exercise of dominion. We who were created in God’s image should imitate his redeeming quality for the sake of all creatures and be the visible image of the invisible God. Christ is the example for us. A life of service and sacrifice
•	Noahic Covenant-God promised he would not destroy creation because of humans and lifted the curse from the land. Humans were not at the center of this promise. Animals were given the fear of Humans.
•	Abrahamic Covenant- God gives the land to the Hebrew nation. The gift was a reflection of the intimacy between man and God (like an inheritance) but was given with conditions. God retained ownership. Humans were like tenants.
•	The land was to be used responsibly, be given rest and be used to benefit others as well as future generations (1 Chr. 28:8)
•	The wilderness reflects God’s glory and is a place where people in the Old Testament go to meet and learn about God, have their faith tested and presents us with opportunities to worship him and witness for him.
•	The Hebrews ended up spending 40 years in the wilderness for a trip that should have taken 11 days because of their disobedience. 

Note: As Christians we have an obligation to make our choices with compassionate concern for our neighbors next door, down stream or down wind and for future generations. Technology can make our life easier and more comfortable and even more profitable but also makes it possible for us to devastate creation not just across the street or down the road but clear across the other side of the world.

While it may be tempting to ignore information about the possible effects of our actions and lifestyles upon others, it is sinful to do so especially now knowing that the ability of technology to cause harm to our neighbors life and their livelihood. The increase in potential harm and the increased knowledge of these impacts increases our responsibility to consider this information.  

II. Keeping the Commands- The land was an intimate gift and the bible has images of a safe home.

A. Lev. 26:3- If you keep my decrees and are careful to obey my commands, I will send you rain in its season and the ground will yield crops and the trees of the field their fruit…you will eat all of the food you want and live in safety in your land.

B. Lev. 26:6- I will grant you peace in the land and you will lie down and no one will make you afraid. I will remove the savage beasts from the land and the sword will not pass through your country. “

C. Lev. 26:10- You will still be eating last year’s harvest when you will have to move it out to make room for the new. 

D. Lev. 26:11-12 I will put my dwelling place among you and…. I will walk among you.     

E. Deut 8:7- “For the Lord, your God, is bringing you into a good land-a land with streams and pools of water, with springs flowing in the valleys and hills, a land with wheat and barley, vines and fig trees…a land where bread will not be scarce and you will lack nothing; a land where the rocks are iron and you can dig copper in the hills.” 

F. Deut 8:17: “You may say to yourself “My power and the strength of my hands have produced this wealth for me” But remember the Lord your God for it is he who gives you the ability to produce growth and so confirms his covenant.”

G. Deut 8:12- “It is the land the Lord your God cares for; the eyes of the Lord your God are continually on it from the beginning of the year to its end.”

III. Specific Instructions Against Abusing the Land-

A. Numbers 35:33- “Do not pollute the land where you are. Bloodshed pollutes the land, and atonement cannot be made for the land on which blood has been shed, except by the blood of the one who shed it. 

B. Numbers 35:34- Do Not Defile the land where you live and where I dwell for I, the Lord, dwell among the Israelites

C. Deut 20:19 (Rules of Warfare)- When laying siege to a city, do not destroy the trees...do not cut them down. Are the trees of the field people that you should besiege them? However you may cut down trees that are not fruit trees.

D. Deut. 22:1-4- Helping another’s donkey to stand when it has fallen under a heavy load. 
1.	Rabbinic teaching to relieve suffering of living things.
2.	(Lev. 22:28) Mother cattle not to be slaughtered with their young on the same day
3.	Hebrews are to treat domesticate animals as pets.
4.	A righteous man cares for needs of his animal (Prov. 12:10)

E. Deut 22:6- If you come across a bird’s nest besides the road either in a tree or on the ground and the mother on the young or on the eggs do not take the mother with the young.

F. Numbers 33:50-55: Controversial laws on the possession of land. Drive out the inhabitants? Was this limited to that geographic area? See Deut 19:2 (Cities of Refuge-) To be established in the land for the nations whose land he is giving to the Israelites. Care for others.

IV. The Palestinian Covenant: Warnings Against Disobedience 

A. Deut 28:58-63: If you do not carefully follow all of these word of this law…you will be uprooted from the land you possess.

B. Sixth Chastisement (Lev. 26:33-34)- “Your land will be laid waste and your cities will lie in ruins…Then the land will enjoy its Sabbath years all the time that it lies desolate…all of the time that it lies desolate it will have the rest it did not have during the Sabbath years you lived it.”

C. Deut 28:66. You will live in constant suspense, filled with dread both night and day, never sure of your life. In the morning you will say if only it is evening and in the evening if only it was morning.”

D. Deut. 29: 23 “Your children who follow you in later generations and foreigners who come from distant lands will see the calamities that have fallen on the land and the diseases with which the Lord has afflicted it. The whole land will be a burning waste of salt and sulfur-nothing planted, nothing sprouting, no vegetation growing on it.”   

V.	The prophets  

These books show the breaking of covenantal relationship with God by the people of Israel. When the people fall away from this covenant, their relationship is also affected causing people and nature to suffer. Sin leads to ecological calamity.

A. Isaiah 1:2: “Hear, O Heaven, and give hear. O Earth. For the Lord has spoken...The ox knows its owner and the donkey its master’s crib but Israel does not know.” Here, the whole of creation is being asked to bear witness against Israel that the Lord had warned them that they would be likely judged if they broke their covenant with him. 

B. Isaiah 5:8 describes the effects of the exploitation of the land and the accumulation of land ownership. “ Woe to those who join house to house; They add field to field, Till there is no place where they may dwell alone in the midst of the land.... ten acres of vineyard shall yield but one bath [six gallons] And a homer of seed [six bushels] shall yield one ephah [half a bushel].”

C. Isaiah 14: When those who ravaged the earth perish, nature responds to God’s act of judgment and restoration “The cypress trees rejoice over you” (v.8). Those who destroyed the land will not be buried but their corpses shall rote (v. 19).     

D. Isaiah 24: “The earth mourns and withers, the world languishes and withers: the heavens languish together with the earth (v.4); The earth lies polluted under its inhabitants; for they have transgressed the laws, violated the statutes, broken the everlasting covenants (v.5) 
		
E. Jeremiah 2:7:“And I [God] brought you into a plentiful land to enjoy its fruits and its good things. But when you came in you defiled my land and made my heritage an abomination.” 

F. Jeremiah 12:4 (“How long shall the land mourn. And the Herbs of every field wither? The beasts and birds are consumed, for the wickedness of those who dwell there). 

F. Hosea also describes the effect on the earth. “The land mourns, and all who live in it languish; together with the wild animals and the birds of the air, even the fish of the sea are dying.”(v 4.1-3) See also prophecies to this effect:  Lev. 26:20 (fruit trees will not yield...).

G. Ezekiel 34:18: “ Is it too little for you to have eaten up the good pasture that you must tread down with your feet the residue of your pasture-and to have drunk of the clear waters, that you must foul the residue with your feet?

H. Habakkuk 2.17 shows God’s concern for his creation. Military campaigns caused extensive damage to plants and animals. Those who plundered the land will be punished.  

VI.	Human repentance associated with restoration of land.

A. Isaiah 32:14-17 (fertile field shall become a forest); Isaiah 41:17-20 (the poor and needy search for water...); Isaiah 55:12-13. (The mountains and hills shall break forth into singing); Isaiah 65:25 (the wolf and the lamb shall feed together, the lion shall eat straw like the ox)

B. Ezekiel 47-12: (Wherever the river flows, every living creature that swarms will live, and there will be very many fish...It will become fresh...but its swamps and marshes will not become fresh, they are to be left for salt. On the banks, on both sides of the river, there will grow all kinds of trees for food...Their fruit will be for food, and their leaves for healing.)  

C. In most cultures this link between human social harmony and goodness and harmony with nature is drawn.  And only in modern culture that we don't even draw the connection between building in floodplains and hurricane regions and clear-cut forests and then act surprised when we get flooded out.

CLASS VI

I. The New Testament- As the second Adam, Jesus allows humans to return to their original vocation to “tend and keep” through the work of reconciliation. 

II. The whole of creation is included in the redemption and salvation.

A. Romans 8:18-22: “Creation will be liberated from its bondage to decay” 

B. Romans 2:14-15:  Existence of a Natural Law? 

C. Ephesians 1:10- Christ will gather up all things in heaven and on earth

D. Colossians 1:15-21 God will reconcile himself to all things, whether on heaven or earth through the blood of Jesus.

III. New Testament Repeats Other Old Testament Themes

A. Matthew 20:13-15. In this parable about the laborers in the vineyard, the owner who is meant to be God says to the grumbling laborer “Friend, I am not being unfair to you. Didn’t you agree to work for a denarius?”  
	
1. The phrase “not being unfair to you” translates into the Greek “akiko” which is also a form of the verb “adikeo” which means “to wrong by a violation of divine or human law” or to treat one unjustly or to injure. It is the opposite of “dikaioo” which means to do justice.
	
2. The significance of this phrase is that it stands for the proposition that one may do whatever they want with what belongs to them so long as it is not violating God’s law in relation to someone else. Thus, so long property is used consistent with the Fifth through Tenth Commandments, civil law should protect liberty in a property interest and not infringe on it.  

B.  Luke 20:9-19: In the parable of the Tenants, God is the owner of the vineyard who leases it to the tenants. Tenants get into trouble when they try to assume ownership of land.

C. Luke 12:42-48 reaffirms the concept of stewardship

D. Romans 1:19- God has made himself plain to see to humans through his creation. God’s invisible qualities (his eternal power and divine nature) are clearly seen and understood through the evidence of his creation.

E. The Golden Rule (Matthew 7:12) and the Great Commandments (Love the Lord With All of Your Heart and strength, and Love they neighbor as thyself)(Mk. 12:30-31). 

1. When we choose to cause pollution that hurts others, we violate these principles.

2. Can love thy neighbor apply to animals? Does it apply just to our closet neighbors or to those living on other continents? 

F. Jesus was also the Great Physican. He healed the powerless and the vulnerable- exactly the people who are often harmed by pollution. When we cause or allow pollution that harms the health of others, we are acting against the work of Jesus.  

G.  All things were reconciled in Jesus (Colossians 1:15-21). When we cause harm to others, their property or Creation, we are working against Jesus’ ministry of reconciliation.

IV.	The Gospels:  Christ's intimacy with creation

A. Jesus repeatedly retreated to the mountains and wilderness to pray (Luke 5:16, 6:12, 9:28); preparation for ministry (40 days in the wilderness); theophanies (the mountain of transfiguration, Mark 9:2).

B. Christ takes the Wisdom traditions about nature for granted in many of his parables. He frequently uses nature as a learning tool to tell us that God will provide what is needed by reminding people that God cares for the smallest creatures. (Matthew 6:25-30). The ordinary things of the natural world are shown to be revelatory. Jesus was angry with the disciples when showed fear in the midst of the storm (Mark 4:40). The power of nature should be a sign to us of the power and wisdom of God and should remind us to trust him in his infinite wisdom. 

C. Jesus also reminds us that the meek shall inherit the earth (Matthew 5:5) as opposed to those who try to control her or exploit her. 

D. The new creation does not about exploiting renewable resources

E. The story of Jesus life is an example of God’s faithfulness to creation. Despite the sins of humans, God will renew all creation. 

F. Jesus uses nature as message. 
•	God’s love of the sparrows (Matthew 10:29)
•	God is like a feeder of birds (Matthew 6:26)
•	Jesus compares himself to a hen gathering her flock (Matthew 23:37)

V.  Revelation:  judgment and redemption of creation

A. Ecological sin is one cause of God's judgment:  Rev. 11:18 (He shall destroy those who destroy the earth)

B. In the end, man’s relationship with nature shall be restored. Human redemption ends in a new paradise on the earth in a city (the New Jerusalem). There will be no need for a temple. Instead, the river of the water of life will flow directly from God’s throne through the middle of its great street. On each side of the river will be trees that will have fruit that feeds all of the mouths and leaves that will heal all of the nations. 

C. God will abandon heaven and dwell in the new earth (22-5). 

VI. Conclusions:

A. Creation is to be managed for the benefit of the entire community. By properly managing the earth’s resources, we restore ourselves to the role God gave us. It also gives us the chance to model the redeeming qualities of Christ. 

B. As residents of the city, we can still play a large role in preserving and protecting the environment. As consumers, we can create market pressures for products that are produced in ways that minimize harm to the earth. As users of products, we can promote recycling and reduce the amount of materials that we consume. In the workplace, we can try to influence the decisions made by the companies that we work for to make sure the protection of the environment as well as profits play a role in corporate decision-making. 

C. Throughout the Bible, wilderness was a place where people went to find God. Spend time with God’s creation. Look at the beauty of the clouds, smell the sweet scent of the flowers, listen to the songs of the birds. By appreciating God’s creation, we can better feel his invisible presence. (Romans 1:19)

D. God’s creation can teach us how to live and helps us with our relationship with God. Creation obeys God’s design for them. The birds and the lilies do not worry or suffer anxiety. (Matthew 6:34). They trust God. When we do not trust God, we try to control things. 

Matthew 6.34 also tells us to avoid fashioning our lives as a quest for material gain especially where such a pursuit may harm his Creation.  

E. Creation groaned under the weight of man’s sin and was freed from the bondage of decay by the blood of Christ. (Romans 8:18). Human moral corruption has and can continue to have environmental implications 

F. The church is not just an alienated body in a sinful world but is supposed to be a representation of Christ in a world created by God so that it bear witness to God’s glory.

G. God commands respect for his Creation. He tells us that both Humans and non-humans are equal in their ultimate task of serving God. However, there is a hierarchy of value where humans are allowed to use Creation in proper service to God.

H. It is “cheap grace” that does not require care for God’s creation or permits a level of environmental protection that does not  require economic unpleasantness. The proper Christian environmental ethic means sacrificing the comfort of a materialistic lifestyle. It does not condone actions taken for pleasure or profit that results in degradation of the environment and degrogation of our responsibility as a steward of God’s Creation. 

Jesus did not say to God in the Garden that it was inconvenient for him to die that week. We are to follow his model of humbleness as opposed to pridefully acquiring wealth and sacrifice instead of materialism.

I. Environmental protection should not be based simply on an appreciation of the right of creatures to exist or the right to profit from our surroundings. Stewardship is an essential element of our relationship with God and service to God.

J. Protection of the Earth is an aspect of reverance for God.

K. It is not enough to simply prevent harm but to maximize the good. 

L. To live a life of righteousness, is to be in the right relationship with God and with others. When we fail to do good in these relationships, when we fail to carry out God’s commands to love others and to “take care or keep” his Creation, we are not living lives of righteousness. 

M. Enviromental protection is a moral, not an economic issue. What we drive, the things we buy, the decisions we make that impact the environment are moral issues.

Copyright © 2002 Lawrence Schnapf