From the trillions, yes trillions, of non-human cells that live in our bodies cooperating with us in various ways that keep us healthy and happy, down to the molecular machines that keep each cell running all the way up to the cooperation between plants and animals that keep the animals fed, the plants pollinated and any number of other cooperative relationships between organisms, the real question is, “Who designed the marvelous plans we see brought to life all around us?”
As Christians, we believe that God created the Earth and us, and has entrusted us to care for the planet and each other. What are some practical things that we can do at home to care for the Earth’s environment?
Creation and Sabbath provide key rationale for the continued necessity of earth care. In the biblical theology of conservation, we cannot dismiss care for animals and care for the environment by reasoning that the earth will eventually be “burned up” (2 Pet. 3:10). All living creatures are co-inhabitants on the earth, and as they also depend on its ecosystems for survival, the Bible holds humankind responsible for the preservation of the earth and the care of all living creatures.
The number of different kinds of living organisms is one measure of biological diversity, or what has become known as “biodiversity.” Our world’s oceans have the highest known biodiversity, second only to the number of species found in the tropical rainforest.
One person’s cultural background can bias their view about people from other cultures… even before they have ever met. Could people also have a bias about how they think about other creatures? It may even be possible that scientific culture could prejudice the way researchers see creature-environmental relations with the potential to bias whole research programs.
The creation of God was designed to exist in goodness and harmony. To keep this harmony, God entrusts human beings with the duty to take care of the earth. The message of Scripture encourages us to foster ethical behavior towards the creation, centered on caring and stewarding, for at least seven main reasons.
Most nature documentaries include some language that refers to an underlying naturalistic understanding of origins. However, the recently released nature documentary “The Riot and the Dance” breaks this common pattern in a refreshing way.
The position taken in this paper is that much environmental degradation stems ultimately and cumulatively from the outlook, attitude or worldview – effectively religion – of individuals. Therefore one might reason that an effective solution must include changes to individual attitudes and worldviews – some would say, we must change our religion.
God created the earth “to be inhabited” (Isaiah 45:18, NIV). This means that our earthly habitat is not a fortuitous accidental phenomenon of little worth, but rather, it is one to be highly valued and preserved.
Because we are promised an earth made new, do we have the right to hasten the death of this one? In the years since college my questions have become more acute as I have learned about specific threats to the environment.
In a "land of plenty" it is not easy to be motivated about being fugal with the earth's abundant treasures. Yet, when God brought the children of Israel to the "Promised Land," He carefully instructed them on good ecology.
Are humans a part of the environment, or only stewards of it? Are humans merely "in" nature, or are they also "of" nature? What does it mean to "preserve" the environment?
Environmental ethics now defends the inclusion of large communities of animals, plants, rivers, lakes, mountains, and valleys, referred to as ecosystems, “biomes,” or “the natural environment.”
Environmental ethics expands the circle of moral concern beyond human beings to include at the very least some “higher” mammals with whom we share important morally relevant characteristics. Environmental ethics explores why nonhuman life should count morally. By contrast, with rare exceptions, Western ethics is predominately anthropocentric.
Survival on earth seems bleak as the environmental crisis worsens. Amidst the destruction, how should Adventists respond to the environmental crisis? Creation and incarnation dominate Christian understandings of ecology. However, I think that a third theological theme, the Resurrection, best illuminates the relationship of Christianity to the environment.
If we take the view that we are transients in an alien community, then our interest in the long-term welfare of the community will tend to be limited. If we see ourselves as fully embedded in a complex web of life, as an integral part of God's creation, and as responsible stewards of that creation, then our response to challenges such as the environmental issue will take on a distinctly different character.
Stewardship of the environment is a peripheral subject in Adventist thinking. The aim of this paper is to; 1. Point out some impediments that have contributed to Adventist's lack of high level of awareness and commitment to environmental care; 2. Give reasons why Adventist should view themselves as key players in matters of the environment. 3. Examine three working relationships between humans and the environment.
The severe ecological crisis in which we live has been identified as a crisis of the present society values. The aim of this essay is to discuss the historical roots of the modern ecological crisis and its consequences in terms of paradigms that base Environmental Education actions.
Adventist colleges have long promoted a wholistic education. For this reason they have been committed to combining liberal arts and ethics. Including environmental education in this curriculum can make a significant contribution to shaping the sensitivities of young Christians.
It could be the remnant church that the Lord has given chance to lead others in the restoration of the dignity of the physical environment for the common good of the entire earth.
Ecofeminism enlivens and challenges Adventist spirituality to embody justice and empower others; challenge dualism and recenter humanity within creation and God's presence.
It must be emphasized that Chemistry, like any other area of scientific knowledge, is neither good nor bad, but like everything else that was marred by the entrance of sin, man's ability to manipulate his environment has led to misuse. Instead of giving in to technicism, where technology sets the agenda for life on planet Earth, the ethics of the Bible should be the basis on which we make decisions on the value of life and on the conduct of life.
We need to develop ways to foster consciousness about the environment and a willingness to participate as good stewards of creation.
Ecology, or environmental science, is multidisciplinary. As such, it allows ecology to be integrated with other disciplines. It also allows us to tie it to faith.
The complex and vitally essential ecology and biodiversity we find in nature today, at the top of the structural hierarchy of nature, suggest that many interacting organisms would have been required right from the beginning. Only a short-term creation would provide such ecosystem requirements.
Do Christians have a legitimate interest in environmentalism, or might it be a distraction from the real work of the gospel?
In the Darwinian view, life is locked into a struggle for survival in which every organism…
Noemí Durán is a biologist specialized in animal behavior. She has a PhD in Marine Biology…
Do we really have a responsibility to care for the earth? Learn about several principles of…
Noemi Duran, PHD talk during European Adventist Youth Congress 2017.
Steve Dunbar, L. James Gibson, and Humberto M. Rasi, (Editors). 2013. Adventus: International University Publishers. ISBN-13: 978-0984539970
Examples of mutualism, commensalism, and altruism.
Conference series starting on May 24, with multiple live streaming options
What can we learn from pterosaurs about the origin of groups of animals? Which patterns in the fossil…
Have you ever been asked a question about science and faith, and you thought: "SO, WHAT DO I SAY NOW?".…
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