I recently read most of (expect for appendices) Francis Schaeffer's
Pollution and the Death of Man. I put together this devotional for church based on the book:
A Christian Framework for Environmental Ministry
19 For the creation waits with eager longing for the revealing of the children of God; 20 for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope 21 that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God. 22 We know that the whole creation has been groaning in labour pains until now; 23 and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies. (Romans 8:19-23)
In his book,
Pollution and the Death of Man, Francis Schaeffer provides a helpful framework for approaching Christian environmental ministry. Within this framework, humanity holds a unique place in God’s creation. Man is uniquely separated from the rest of creation because he is made in God’s image, yet he is “united to all other creatures as being created.” We can have faith that creation will be set free from its bondage to decay, but now based on Christ work, we should work “for substantial healing in every area affected by the Fall” to include all of creation. As Schaeffer puts it, the divisions created by the Fall can be outlined in the following terms:
First of all, my division from God is healed by justification, but then there must be the [reality] of this moment by moment. Second, there is the psychological division of man from himself. Third, the sociological division of man from other men. And last, the division of man from nature, and nature from nature.
Schaeffer contrasts the view of creation that he presents with misguided views. One of these is the idea of seeing humanity’s dominion over creation as ownership entitling us to act in a reckless manner toward the environment, rather than to be faithful stewards of creation. Another misguided view is to simply treat acting responsibly toward the environment as an end in itself, instead of viewing bringing healing to creation as an anticipation of what the earth will ultimately be when Christ returns to make all things new. Still another more radically misguided view is to elevate the rest of creation above humanity, so that humans are seen as expendable in a quest to preserve the planet’s resources.
Along with these misguided views, we should also not make the mistake of looking to nature itself as a way of recovering our lost innocence. As Udo Middelmann points out in the concluding chapter to Schaeffer’s book: “The myth of the noble savage has been uncovered. Man everywhere is a sinner.” Looking to nature to rectify this condition would be to see ourselves as “made in the image of nature, history, or fate.” Yet none of these impersonal orientations “justify a moral concern for the environment, or even of the rights of individual persons.”
However we direct our efforts to bring about healing to creation, the framework that Schaeffer provides offers a helpful way to see that ministry not simply as a side issue but as something that can be fully integrated with the rest of our Christian faith.