Amid growing concern about humanity’s role in climate change and the rising rate of animal extinctions, a distinguished Fordham theologian has issued a new plea for action—by turning to the Bible.
Environmental themes can clearly be seen in scripture, and not just in an incidental way, said Elizabeth Johnson, C.S.J., professor emerita of theology. That’s the message of her new book, Come, Have Breakfast: Meditations on God and the Earth, published earlier this year by Orbis Books.
“This isn’t just [one]point in the Bible,” Sister Johnson said, “it runs through everything—Genesis and the Psalms and the prophets and the Wisdom literature and … into the very last book of the New Testament. You could trace this theme all the way through.” Her book is replete with examples, including these four:
Having Dominion over Nature Doesn’t Mean What You Think.
The biblical passage about God giving humans “dominion … over all the wild animals of the earth” has been taken to justify domination and exploitation of nature, which is “not even remotely” correct, Johnson writes. Rather, in biblical contexts, dominion means good governance—as practiced, for instance, by a stand-in who oversees part of a king’s realm and carries out his will. In Genesis, God is entrusting humanity with wise stewardship of nature, “a responsible service of protection and care,” according to Johnson.
Animals belong to God, and “the Creator is not a throwaway God,” she said. “It’s like anyone who creates anything. You don’t want it to be ruined.”
The Bible Puts Humans in Their Place.
Christian thought and prayer have often treated nature as a “stage set” for the story of God’s relationship with humanity, Johnson writes. But the Bible often paints a different picture, as in Psalm 104, a lengthy paean to the greatness of God’s creation. It glorifies everything from the sun and the moon to Earth’s landscapes and its variety of life, including humanity in the mix. “We’re in the middle, and we’re part of this community,” rather than being at the apex, Johnson said. But “in no way does this deny human distinctiveness” and our special capacities and obligations, she writes.
Animals Have God’s Ear Too.
“Scripture is threaded with verses that depict animals giving glory to God,” Johnson writes. As St. Augustine described it, she said, animals “are giving praise because they’re reflecting the goodness of the Creator.”
Indeed, during the Great Flood in the Book of Genesis, God establishes a covenant with not only Noah but also “every living creature” aboard his ark. “It precedes the covenants with Abraham, Moses, David, and the one established by Jesus,” Johnson writes. “It is never revoked.”
Jesus Valued Nature.
Raised as an observant Jew, Jesus was steeped in the creation theology of the Jewish religious tradition, Johnson writes. He viewed nature with fondness and wonder and speaks of its intrinsic value: In the Gospel of Matthew he speaks of “the lilies of the field” that “neither toil nor spin” yet are clothed in glory, as well as “birds of the air” who “neither sow nor reap” yet are cared for by God nonetheless.
“Pope Francis calls it the gaze of Jesus—like, how did Jesus look on the natural world?” Johnson said. “That gaze is what we should be trying to emulate.”
