Abstract
Tull begins, “This book is written as a resource for people who look to the Bible for guidance in contemporary life” (p. 3). She proceeds with careful examination of biblical language and nuance to explore the troubled ecological circumstance of planet earth and our ethical responsibilities to it.
She starts with the Genesis 1–2 creation accounts, noting the goodness of creation, and awe–gratitude as a proper response. As to the “dominion” verse, she notes it is not “dominate” but rather rule, and indeed to rule as a shepherd, tending sheep. Humans are embedded in creation’s order; at the same time they are given roles as custodians of earth and its creatures.
In chapter 3, “Leaving the Garden,” she notes that God forms all animals and birds, and humans from the soil—the adamah, just as was adam. The word adamah appears fourteen times in Genesis 2–4, revealing that human behavior—and sin—affect the earth.
In chapter 4, the topic is “Commerce and Contentment.” The first two of the Ten Commandments—to have no other gods but God, and not to worship idols—inspired prophetic challenges of pride and idolatry. Then and now pride and idolatry led and lead to excessive consumerism (including consumer overload) in the search for happiness and contentment. This lifestyle does not provide what it promises and leads to huge problems as to what to do with discarded products. She offers the vivid image of landfills on Staten Island 80 feet taller than the Statue of Liberty (p. 66).
And so, in the first four chapters, Tull examines pervasive contemporary assumptions and challenges them in the light of biblical teaching. She also outlines “alternative visions.” These include “the invitation to enter humans’ rightful place in the larger created world.” In subsequent chapters she explores particular ecological issues that can be more adequately addressed with this alternate vision.
In chapter 5, the topic is food justice. During the Exodus, provision of manna affected a food democracy. Each could gather enough—too much would spoil. Further biblical passages (“food rules”) make clear that the land is a temporary trust from God and provision should be made for all (for example, the “gleaner’s corners”). By contrast, larger and larger consolidation of food producers has both contributed to malnutrition for some and made food-borne illnesses more difficult to trace and prevent. Huge single-purpose farms and equally large livestock and poultry feeding lots produce less healthy food and pollute the earth.
Chapter 6 further explores our relationship to animals. Scripture prescribes “a symbiosis between people and domestic beasts” (p. 14) as well as respect for living creatures. This sharply contrasts with present day Concentrated Animal Feeding Operations, defined as “a thousand or more head of cattle, seven hundred or more dairy cows, twenty-five hundred or more pigs, or thirty thousand or more laying hens” (p. 98). Such practices impact farmers themselves, their neighbors, the land, and the public that buys the products of these inhumane conditions, where many of the animals suffer deeply.
In chapter 7 “Environmental Fairness,” the author points out that ecological health and human justice go hand in hand. Further, she points out that those who pit ecological concerns against economics are misinformed. Indeed, bold initiatives in Louisiana to reduce toxic chemical releases revealed just the opposite. A good environment is essential to a good business climate. “Since pollution control enforcement created jobs, moved commerce, and provided more attractive living environments, states with strong environmental programs had stronger economies” (p. 124).
Chapter 8, “Our Children’s Inheritance,” raises the question of the impact of our behavior (particularly in regard to the overuse of fossil fuels) on future generations. Climate scientists now say that if these activities are not radically changed, the atmosphere’s average temperature will rise by seven degrees Celsius—twelve degrees Fahrenheit by the end of this century (p. 137). Tull lists large numbers of prophetic voices—scientific, religious, industrial—and says of this crisis, “… we don’t have time to be uninformed” (p. 142).
In chapter 9 “Living within Our Means,” Tull warns against otherworldly eschatologies with apocalyptic visions of the destruction of the earth—they leave people free to ignore the stewardship of the earth. Rather, biblical eschatology is a this-worldly vision (such as in Isa 65:17–23) (pp. l55–57). What is our part and what is our call in this vision? Tull approvingly quotes Peter Sawtell, who notes in discussions of ecological problems that all of these are symptoms of one deeper problem: “… humans are living out of whack with the Earth … we are living in distorted, dysfunctional relationship with the rest of creation. We don’t have environmental problems … We have a human problem.” Our central task then is “to claim a new way of living in relationship with the entire Earth community” (p. 159).
This is an effective and powerful study. It combines skillful analysis of key biblical passages and an active dialogue with scientific, ecological, governmental, and industrial sources. The result is an urgent call to growth in knowledge and action, and indeed to a new way of living in harmony with the planet. Helpful discussion questions, ideas for action, and resources for further study are generously provided. It is biblically–theologically astute and at the same time clearly written and accessible for use by lay persons and novices to this topic. I highly recommend it.