Refuting the Blame for Environmental Issues on Christianity
In addressing the issues of environmental protection and ecology, historian Lynn White, in his essay “The Historical Roots of Our Ecologic Crisis”, argued that human ways of living interact with the natural environment. However, with the advent of the Industrial Revolution, the fusion of science and technologies exacerbated environmental destruction. White placed the blame on Christian thought, claiming that “God planned all of this explicitly for man’s benefit and rule: no item in the physical creation had any purpose save to serve man’s purposes...” White viewed Christianity as an anthropocentric religion.
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Al Gore, Nobel Peace Prize winner and former Vice President of the United States, criticized Lynn White’s viewpoint in his book Earth in the Balance. Gore argued that White failed to understand the theological essence of Genesis, which affirms that nature belongs to God, and that humans are stewards, not dominators of creation.
The renowned theologian Jürgen Moltmann also refuted White’s claims, questioning how Christianity, supposedly anthropocentric, could have existed for over three thousand years, spanning from the Old Testament, without causing an ecological crisis. Moltmann attributed the real origin of the anthropocentric worldview to Renaissance nominalism, which advocated the human quest for power as an expression of human divinity, while God’s goodness was sidelined. This is the true context of anthropocentrism, according to Moltmann.
Inclusiveness of Confucian Humanism and Ecological Theory
Contemporary Chinese philosopher Cheng Chung-Ying distinguishes between “exclusive humanism” and “inclusive humanism”, attributing ecological destruction to Western modern thought, particularly Cartesian rationalism. Cheng sharply pinpointed that the idea of dominating nature does not originate from God but rather stems from a lack of reverence for God. He observed that Modern humanism, centered on humanity, dismisses the beauty and goodness of God, thereby severing any true innerconnection. Cheng contrasted this with the inclusive humanism of Confucianism, where humankind is integrated with nature. The relationship between huamnity and truth is inseparable. In this view, nature is seen as an interrelated, interconnected entity with inherent value.
Cheng Chung-Ying specifically pointed out that the core of Confucian thought is an onto-cosmology. The Yi Zhuan, a commentary on the Book of Changes, mentioned “Taiji” as a creative ontology from which heaven, earth and humanity emerge. These three elements, interconnected and stemming from a single entity, are referred to as the “three talents” or “three poles” (san cai or san ji).
Human beings play a role in the processes between heaven and earth, collaborating with them. The Doctrine of the Mean describes this as “participating in the transformation and nurturing of heaven and earth, forming a trinity with them.” This philosophy that integrates cosmology, ecology and ethics, embraces both cultures and technology to achieve ecosystem conservation. Cheng Chung-Ying describes it as the trinity of heaven, earth, and humanity.
Humanity’s Role and Responsibility in the Bible
In response to these reflections from Eastern and Western perspectives, the Book of Genesis discusses four aspects of humanity’s relationship with nature: “subdue”, “rule”, “work”, and “guard”. The Hebrew words “kabash” (subdue) and “radah” (rule) appear in chapter one, referring to humanity’s fundamental position and authority in nature. “Kabash”, often translated as subdue, means to conquer, like a victor who subjugates an opponent. “Radah”, translated as rule, is sometimes used to describe the act of treading grapes to make wine.
These terms seem to suggest that humanity is superior to nature. However, the metaphor of pressing grapes for wine implies that humans are intellectually capable of transforming and responsibly utilize nature. God created humans to improve and care for the earth.
Psalms 8 eloquently captures the nature of humanity as both insignificant and noble: “You have made them a little lower than the angels and crown them with glory and honor. You made them rulers over the works of your hands; you put everything under their feet: all flocks and herds, and the animals of the wild, the birds in the sky, and fish in the sea, all that swim the paths of the seas.” (Psalms 8:5-8)
The Scripture conveys the idea of the duality of humanity -- both great and insignificant. In comparison to God and the universe, “What is mankind?” Yet, it is through God’s care and attention that humans gain their dignity, being appointed to rule over all things on earth, with everything placed under their feet. The term “rule” in its original context, which refers to treading grapes to make wine, reinforces the meaning of putting all things underfoot.
Human capacity stems from God-given responsibilities to govern all creation on earth. But how is this responsibility to nature carried out? In Genesis 2, humans are placed in the Garden of Eden to “work” and “take care of” it. The Hebrew word “abad” means to serve as a servant or slave, while “shamar” denotes to guard and maintain. These terms delivers a message that nature does not exist for humans alone, nor should it be viewed as anthropocentric. Rather, humans are obligated to serve creation as the stewards of the land.
Theology of Earth in China: Humans as Stewards of the Land
Drawing from Confucius philosophy that emphasizes participating in nurturing of heaven and earth, a Chinese theology of land can be summarized as follows:
The etymon of the Hebrew word for “Adam” literally means soil or ground. This linguistic connection highlights the structural unity between humans and the land, indicating that humanity’s essence is tied to the earth.
God breathed life into human beings, giving them both spirit and the divine image. Though made from the same substance as the earth, human beings still possess a spiritual life with dignity and value, which is granted by God.
Humans and all living things are creations of God. While humans share their created nature with all living things, being made in God’s image grants them honor above other creatures. This creates a paradoxical truth, humans are both noble and humble, privileged yet also called to serve.
In principle, human dignity requires people to govern and improve nature. However, since this dignity is a gift from God, human beings must follow God’s commands by serving and caring for all creation, as the stewards of the earth.
The stewardship of humans is a combination of lordship and servanthood. Theologian and philosopher Loren Wilkinson defines stewardship as an inherent accountability, meaning that humans are responsible to God, who has entrusted them with the responsibility to govern the earth. Accountability is unique to humans. Wilkinson added, as accountable as they are, humans are not merely rulers, they also have many other responsibilities: to show love and care for others, to seek justice, to develop their own talents, and more. Accountability pervades human existence.
According to Moltmann’s interpretation of Genesis, both humans and animals were originally vegetarian. Stewardship does not grant humans the right to harm or kill animals. Rather, it emphasizes the nourishment and care of all creatures. Human lordship over animals specifies the justice of the peace. The stewardship over the earth is about fulfill the responsibilities given by God, acting as God’s stewards. Caring for the earth is humanity’s responsibility, and this lordship must be expressed through the servanthood. It lies at the heart of earth theology.
Chinese theology of earth connects with the ecological thoughts in Confucianism and Taoism. Confucianism emphasizes that humans participate in the nourishing of heaven and earth, while Zhuangzi’s Qiwulun says, “Heaven and earth are born together with me, and all things are one with me.” This illustrates the coexistence of humans, heaven and earth, who are both unified and distinct.
This represents a framework of thought where heaven, earth, and humans interact with one another. The Scripture clearly indicates this coexistence, and emphasizes that God created heaven, earth and humans with unique value, enabling them to interact.
For instance, Psalms 104 is an ecological hymn that offers a cosmic perspective, inviting us to observe the earth from God’s viewpoint, rather than from an anthropocentric lens. The depiction is holistic, beginning with the sky, the vault of heaven, along with the wind and clouds. It then moves to the vast expanse of land, rivers, and oceans, portraying the ecological environment that all living things depend on, such as springs, trees, grass, vegetables, mountains, and rocks, which is home to all creation.
Humans also rely on nature for sustenance, obtaining vegetables, wine, oil and grain. In the grand universe, human beings only occupy one place, coexisting equally with all other living things and survive through labor. This is humanity’s role in the vast ecological world.
God created humans to coexist with heaven and earth, allowing them to interact in the wisdom of God. Humanity is both the ruler and servant of nature to govern and serve all things. This forms the ecological perspective of earth theology. Therefore, Christians have a responsibility to contribute to a beautiful ecological civilization with the Chinese context.
Author: Liang Yancheng
Translator: Bei Feng
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