From Eden to New Creation: The Theological Mandate for Environmental Action
A Gospel Too Small?
The modern theological debate around climate change and environmental stewardship is deeply polarised, with some voices rejecting ecological concerns as a distraction from the 'true gospel.' This resistance, particularly within certain wings of conservative theology, often stems from a reaction against the so-called 'social gospel,' perceived as replacing the proclamation of salvation with a merely ethical or humanitarian agenda. Yet this rejection has led to an unintended consequence: a neglect of vast portions of the biblical narrative that emphasise humanity’s God-given role as stewards of creation. The issue is not that care for creation has been overemphasised, but that it has been tragically underemphasised, leading to an impoverished understanding of both the gospel and the doctrine of imago Dei.
A broad reading of Scripture reveals that good theology compels Christians toward environmental stewardship, not as a secular political agenda, but as an important biblical mandate. The narrative from Genesis to Revelation presents creation care not as an optional ethical consideration but as an essential outworking of faithfulness to God. It is not a distraction from the gospel—it is part of the gospel’s implications.
1. The Creation Mandate: Dominion as Stewardship
The foundational text for understanding humanity’s relationship to creation is Gen. 1:26–28, where God commands humanity to "fill the earth and subdue it" and gives dominion over all living things. Some have read this passage as a divine endorsement of creational exploitation, seeing dominion as the right to use the earth’s resources however we see fit. However, this interpretation contradicts the biblical portrayal of dominion as modelled on God’s own rule—marked by care, provision, and justice.
The Hebrew term רָדָה (radah) ("have dominion") is best understood in the context of kingship, but it extends beyond mere human governance. A righteous king in biblical texts is one who rules justly and ensures the flourishing of both his people and the land under his care (e.g., 2 Chron. 7:14, where the land’s health is tied to the righteousness of the people). If human dominion over creation mirrors God’s rule, it must be characterised not by exploitation, but by nurturing, protecting, and sustaining. As God rules over creation with wisdom, provision, and justice (Ps. 104), so too must humanity's role in creation be one of stewardship, ensuring the flourishing of both people and the land—not destruction and neglect.
Gen. 2:15 reinforces this understanding: "The LORD God took the man and put him in the garden of Eden to work it and keep it." The Hebrew verbs עבד (ʿāḇaḏ) ("to work or serve") and שָׁמַר (shamar) ("to keep, guard, or preserve") carry the connotation of tending and watching over, not exhausting. This principle is echoed throughout the Old Testament, where the health of the land is often linked to human righteousness or wickedness. Lev. 25, for instance, establishes the concept of Sabbath for the land, demonstrating that even creation itself is to be given rest—a counterpoint to the notion that the earth is merely a limitless resource for human consumption. The prophetic tradition also condemns environmental degradation as a direct result of human greed and injustice, with passages like Jer. 12:4 illustrating how the land itself mourns due to the moral corruption of the people. This suffering of the land is not merely a physical consequence; it serves as evidence of the unholiness within the people, revealing that when humanity fails in righteousness, the natural world bears the weight of that brokenness. In contrast, the reverse is likely equally true: a holy people, committed to justice, faithfulness, and obedience to God, would see the flourishing of the land as a natural outflow of their righteousness. A healthy land, in this biblical vision, is the direct result of holy living, where creation is restored and sustained in harmony with the Creator's intent. The holiness of people and health of the land are not as clearly separated as we might have thought.
2. The Fall and Ecological Brokenness
With the entrance of sin, humanity’s relationship to the created world is fractured (Gen. 3:17-19). The ground is cursed, and human labour becomes toilsome. Yet, the biblical narrative does not suggest that creation itself is evil or disposable. Instead, creation groans under the weight of sin (Rom. 8:19-22). Some argue that conservation is ultimately futile since the world will one day be renewed or destroyed. However, this perspective misunderstands biblical eschatology. The idea that the earth will be ‘burned up’ (κατακαήσεται) in 2 Pet. 3:10 is based on a questionable textual variant. Many manuscripts suggest that the earth will be revealed or laid bare (εὑρεθήσεται) rather than obliterated, aligning with the broader scriptural vision of renewal rather than annihilation. Jesus’ resurrection provides an interesting interpretative model: just as Christ’s body was renewed rather than discarded, so too will creation itself be renewed (Col. 1:19-20; Rev. 21:1-5). This demands a present faithfulness to creation stewardship in anticipation of its ultimate restoration.
3. Jesus and the Renewal of Creation
Jesus' ministry consistently demonstrated concern for the created world. His miracles—including calming storms (Mk. 4:35-41) and feeding the multitudes (6:30-44)—show his authority over creation not as a dominator but as one who restores and nourishes. His resurrection is the firstfruits of the new creation (1 Cor. 15:20-23), signalling that God’s redemptive work is cosmic in scope (Col. 1:19-20).
Some worry that an emphasis on creation care signals a shift toward a ‘social gospel’ that detracts from evangelism. Yet, Scripture doesn’t present an obvious dichotomy between proclamation and ethical action. The Great Commission (Mt. 28:18-20) does not nullify the Creation Mandate (Gen. 1:28); rather, it expands and deepens it. So, although the gospel has very specific salvific application to humankind, it’s scope, is not limited to humans but encompasses all that God has made. Throughout the Old Testament, faithfulness to God is shown to include righteousness in all areas of life—including economic justice and environmental responsibility (Is. 24:4-6). To separate faith from the world God created is to diminish the fullness of biblical discipleship.
4. Imago Dei and Creation Care
A theological rejection of environmental responsibility is, at its core, a rejection of the fullness of the imago Dei. To bear God’s image means to reflect his character, which includes his care for creation (Ps. 104). If God delights in his works and sustains them (Neh. 9:6), then faithful imaging of God necessitates a posture of care, not disregard, toward the natural world. When Christians dismiss creation care as secondary or irrelevant, they inadvertently narrow their understanding of what it means to be truly human in relation to God’s design.
5. Covenantal Membership Means Care for the Land
God's covenant with Israel extends not only to His people but also to the land He gives them. In Gen. 15, God promises the land to Abraham's descendants as part of His threefold promise of name, people, and land. This covenant is not simply about human inhabitants but involves the stewardship of the land itself, underscoring the holistic nature of God's promises. This also transcends the story of Abraham and Canan, as the threefold promise motif is repeated throughout Scripture, through the leadership of judges, kings, prophets, and ultimately Jesus and the church. As covenant members, God's people are entrusted with the care of the land, reflecting God's faithfulness not only to His people but to all creation. This connection reinforces the idea that creation care is a responsibility bound up with God’s covenant, implying that the well-being of the land is integral to the flourishing of the people within it. Therefore, neglecting the earth is not merely a failure of environmental stewardship; it is a failure to live in line with God's covenantal promises.
6. A Symbiotic Relationship in Creation
God designed the world with intentionality, establishing a symbiotic relationship between all aspects of creation. From the intricate balance of ecosystems to the interdependence between humanity and the land, everything in creation is interconnected. To neglect one part of creation is to neglect the other, as every action we take—whether in human relationships or environmental practices—has broader consequences. The neglect of environmental health through actions such as deforestation, pollution, and climate change ultimately harms humanity, especially the most vulnerable communities. The climate emergency, therefore, is not just an environmental issue; it is a humanitarian crisis that demonstrates a failure to care for both creation and people. By honouring God's design for the world and fostering this symbiotic relationship, Christians demonstrate their commitment to both environmental stewardship and human flourishing.
Addressing the Rejection of Climate Change
In some theological circles, a great deal of anger and energy is expended on rejecting climate change, with accusations that it is nothing more than a political hoax. While scepticism toward political narratives can sometimes be healthy, such rejection overlooks the larger biblical mandate to care for creation.
Even if those who oppose the climate change narrative were correct, this would not absolve Christians from the responsibility to take care of the Earth.
The mandate for creation care is woven into the fabric of biblical teaching, from Genesis to Revelation. It is not contingent on the accuracy of contemporary political debates or the status of climate science but is instead grounded in the broader theological imperative to steward God's creation.
The focus on rejecting the climate emergency as a political issue misses the point entirely: Christians are called to engage in solid conservation initiatives because the care of the earth is part of their calling, regardless of the political landscape or scientific uncertainties. Even without the climate emergency, the duty to protect and nurture the land remains an essential component of faithful discipleship and covenantal living.
A Gospel for All Creation
A biblical theology that neglects creation care is an incomplete theology. The call to stewardship is neither peripheral nor optional; it is woven into the fabric of Scripture, intrinsic to the gospel’s implications, and central to what it means to be human in the image of God. The rejection of environmental responsibility in some theological circles is not a mark of faithfulness but of a blinkered reading of the biblical story.
The church must recover its prophetic voice in this area, not as capitulation to secular environmentalism but as an act of obedience to the Creator. True faithfulness to the gospel will lead to care for God’s world—not as a distraction, but as an essential outworking of our love for God, neighbour, and the good creation entrusted to us. Anything less is a failure of discipleship.