Abstract
Creation Care is the most recent installment in the Biblical Theology for Life series. Each volume in the series traces a particular theme throughout Scripture as contributors seek to provide theological groundwork alongside contemporary application. The goal of the series is to contextualize theology in such a way as to transform contemporary life.
This volume is authored by father and son, Douglas and Jonathan Moo, both New Testament professors. Douglas Moo serves at Wheaton College and has written extensively on Romans and other New Testament epistles. Jonathan Moo serves at Whitworth University. In addition to his New Testament PhD, the scholar holds a graduate degree in wildlife ecology and formerly worked with the Faraday Institute for Science and Religion.
The book is organized into three sections: “Queuing the Questions,” “Arriving at Answers,” and “Reflecting on Relevance.” In the first section, Moo and Moo identify the most important issues in creation care. They point out that the foremost question to which believers should respond is, “What role does the non-human creation play in God’s plan?” (p. 23). Accordingly, the primary purpose of the book is to advance a balanced, scriptural perspective on the natural world. The authors approach their topic through the lens of biblical theology and a “Theological Interpretation of Scripture,” while also considering cultural and scientific factors.
In the second and longest section of the book, the authors explore the relationship between God, humans, and the non-human creation. The discussion begins with the creation account in Genesis. Moo and Moo assert that the non-human creation has intrinsic value by virtue of having been created by God and deemed “good.” They also draw on interpretations of Psalm 104, Job 38–42, and various other Scriptures to challenge an overly anthropocentric view of the world.
Nonetheless, the authors emphasize that humans have a distinct role as stewards of creation. The authors return to Genesis 1, noting the role of humans as image bearers, and contend that “the image of God means being placed into a particular set of relationships with God, each other, and the rest of creation, for the purpose of ruling as his royal representatives” (p. 74). Such a rule should be characterized by care for the earth and protection of its creatures. Humans must thus seek the proper use and application of technology, while also reassessing what “progress” should look like.
The authors then turn to the curse upon the land in Genesis 3. According to the text, the punishment that Adam and Eve receive as a result of sin is partially characterized by a frustration of possibilities, and the sin of humans is inextricably linked to the decay of creation. Conversely, when humans seek righteousness, the entire creation benefits. Thus, the authors argue that the Gospel heals not only the relationship between God and humanity, but also the relationship between people and the rest of creation.
Next, Moo and Moo turn to a portion of Scripture that is often overlooked in ecotheology: the Pauline corpus. On the surface, Paul has little to say about the created world in his epistles. However, the authors argue that Paul sees the Old Testament promises to Abraham as being fulfilled by the redemption of all creation. Further, “early Christians were naturally including the created world … in the fulfillment of God’s redemptive plan in Christ” (p. 134). The reason that most modern scholars and students of the Bible do not see the natural world in Paul’s “new creation” is the false dualism inherited from the Greeks and the later Enlightenment.
Finally, the authors address two contrasting views on the future new creation. They argue that the “transformation model” better represents the biblical perspective than the “replacement model.” In particular, Moo and Moo discuss 2 Peter 3, which seems to teach that the world will be burned up. The authors argue instead that Peter is describing a refining fire, one which the Lord uses to judge and cleanse creation rather than destroy it. Accordingly, the common Christian belief in “going to heaven” may misrepresent what the Bible actually teaches. Focus on a heavenly eternal home away from the material world leads to a loss of concern for the present creation.
In the last section of the book, Moo and Moo turn toward practical implications. They exhort believers to live out the Gospel as a call to bring redemption to all of creation. A distillation of the most pressing environmental concerns is presented, along with suggestions for how believers might respond to such challenges.
The authors write from a distinctly evangelical perspective, and they have a clear target audience of evangelical believers. Nonetheless, the discussion is comprehensive, as the authors draw from Christian and secular theologians, scientists, and environmentalists. Moo and Moo are clear that creation care is a complex task. The right course of action is not always evident, and thus the authors’ call to be informed is well-sounded. The emphasis on creation care as a spiritual discipline is also insightful.
If any weakness is to be found in the book, chapter 13 (“Creation in Crisis?”) might be a candidate. Although Moo and Moo strive for a moderate presentation, the information on the state of the natural world seems overly fatalistic at times. For example, they report that climate change is leading to extreme weather patterns and that low-lying coastal areas may soon become uninhabitable. Topsoil loss and over-fertilization are resulting in critically decreased food production. Yet, to the contrary, ecological systems tend toward equilibrium. The natural world has a remarkable ability to heal itself and return to homeostasis.
Nonetheless, humans are doubtless damaging the natural world and its creatures at an alarming rate. Moo and Moo are to be commended for their thorough research and clear presentation. The book is accessible enough for lay readers, and the discussion questions at the end of each chapter are well-suited for small group studies. At the same time, the discussions are sufficiently in-depth for scholars, also, to benefit from the informed presentation.