We are most fully
human when we care for creation in humility.
Care for Creation Commentary on the Season of
Creation—Year B 2012
The Second Sunday in the Season of Creation in Year
B: Humanity Sunday
By
Robert Saler
Lectionary Lessons
Genesis 1:26-28
Psalm 8
Philippians 2:1-13
Mark 10:35-45
One
of the suspicions that many people have concerning modern environmentalism(s)
is that environmentalists must be “people-haters;” that is, that
environmentalism is so intent on blaming humans for ecological degradation that
to be pro-creation is to be anti-human. Legislators sponsoring ecologically
destructive legislation often depict environmentalists as caring more about
spotted owls than human beings, and activists concerned about such issues as
human overpopulation are sometimes accused of treating the existence of humanity
itself as a threat to the Earth’s well-being.
Any
sober survey of contemporary ecological thought soon reveals such allegations
to depend upon caricatures and misunderstandings; aside from a few largely
inconsequential fringe groups, environmentalists are just as committed to the
welfare of humans as to other forms of life on the planet. Indeed, more so! Part
of the point of caring for creation is that living in an ecologically healthy
biosphere benefits humans greatly, while damage to our environment has severe
repercussions for our physical, mental, and spiritual well-being.
That
said, Christians in particular have an interest in giving an account of human
beings (what systematic theology calls “theological anthropology”) that does
justice to the fact that, according to the biblical account, humans are given
an honored place in the scheme of God’s creation. Psalm 8 contains the classic
expression of this: “When I look at your heavens,
the work of your fingers, the moon and the stars that you have established;
what are human beings that you are mindful of them, mortals that you care for
them? Yet you have made them a little lower than God, and crowned them with
glory and honor.” Similarly, Genesis describes God creating humans “in our
image” (the plural generally being taken by Christians to be a reference to the
Trinity), and granting to humans “dominion” over the rest of creation.
As
we now know, however, it is precisely this “dominion” language that has caused
so much tragedy throughout the ages. In his seminal and disturbing 1967
article, “The Historical Roots of our Ecological Crisis,” the historian Lynn
White, Jr.—himself a Christian—nonetheless argued that the “Judeo-Christian
tradition bears a huge burden of guilt” for the onset of environmentally
unsustainable practices in the Western world throughout the 19th and
20th centuries. White’s contention was that the Christian habit of
reading the “dominion” language of Genesis 1:26-28 as permission to dominate,
or even trample on, creation by treating it like an inexhaustible storehouse of
resources for expanding human consumption. Because Christians have interpreted
dominion as “domination,” Christianity has become an ideological ally to
consumerism and unsustainable development of industries that damage the
environment.
It
is certainly the case that one can find Christians who see in the Genesis
account license to dominate the earth in order to fulfill humanity’s cravings for
material goods. Such a theology fits well with an (equally misguided) view that
“salvation” in Christ consists of what theologian Joseph Sittler referred to as
a “hot-air balloon lift out of material existence” and into a purely spiritual,
incorporeal heaven. However, taken collectively, the readings for this week
present us with a chance to reflect on what a truly biblical theological
anthropology might look like, and how a celebration of humanity as God’s good
creation might lend itself to the work of caring for the rest of creation.
As
the readings progress (presumably read back-to-back in the assembly), the
initial emphasis is upon the singular honor afforded to humans – they are given
dominion over wild things and are praised in the Psalm as God’s handiwork
“crowned with glory and honor.” However, with the progression to the
Philippians text, the argument shifts to a new key. While humans are endowed
with an unprecedented level of power over creation, and many humans are endowed
with powers that exceed those of other humans, Christians are called into a
life of imitating Christ. In other words, Christians are called to live in
humility vis-à-vis others so that the lives of others might be enriched. The
context of the so-called “kenosis” Christological hymn (Christ “emptying
himself” and “taking the form of a slave”) makes it clear that the author’s
intent here is not simply to describe Christ, but rather to describe a
Christian ethic that seeks the good of the neighbor above one’s own good. Such
inversion from master to servant, of course, has its roots in Jesus’ own words
in the gospel—“whoever wishes to be great must be a servant.”
This
seeming contrast within the readings—from celebration of humanity’s privilege
to a call to service—is in fact a piece of marvelously theological
anthropological logic. Humans are given a place of pride in creation, but the
call from Christ is for us to think about how we might humble ourselves for the
purpose of serving others. In the context of the Season of Creation, the
preacher then has a wonderful opportunity to reflect upon the ways in which, in
our imperiled 21st century, care for the other is inextricable from
care of creation.
This
can be done in at least two ways. The natural—and perfectly appropriate—inclination
might be to expand the concept of the “other” for whom Christians are called to
care to the non-human “others” with which we share God’s good earth. However,
this Sunday’s focus on humanity might also be an occasion to point out the
deeply human costs of environmental destruction. Ecological degradation does
not affect all of humanity equally, as theorists of “environmental racism” have
shown us. Dangerous waste dumps are disproportionately located in poor areas
with minority populations. The effects of global climate change will be felt
most keenly in parts of the world that are already plagued with famine and
disease. While the Season of Creation’s ultimate goal is to celebrate all life
in creation, human and otherwise, this Sunday might be an occasion to revel in
the Bible’s celebration of humanity—and then ask hard questions about whether
our lack of humility towards other humans
and the environment on which they depend to survive is in keeping with Christ’s
call (“vocare,” as in “vocation”) to serve.
When
we care for creation in humility, we are being most fully human—and it is
humans, as well as all that God has made, who are blessed by this work.
