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Preaching on Creation

admin — Mon, 06 Jun 2011 00:44:55 +0000

Engaging the Catechism of Creation

Often a preacher might emphasize creation on an “Earth Sunday,” usually the Sunday nearest to Earth Day (April 22), or on the Sunday before the Rogation Days. Sometimes the sermon for St. Francis’ Day (October 4) stresses creation themes. Preachers will also know that Trinity Sunday is an appropriate time to look at the activity of all three persons in creation. When liturgists note note where scripture passages mentioning divine action in creation occur in the lectionary, though, we see that preachers could stress creation themes year round.

Below the scripture passages mentioned in the Catechism of Creation are listed again. Following them are notes on when those passages, or portions of them, come up in the Episcopal Lectionary and the Revised Common Lectionary. Note that the seasonal festivals of lessons and music and a number of red letter days are not repeated in the RCL listings.

Scripture Passages mentioned in the Catechism of Creation

Old Testament and Apocrypha: Cosmology and Theology (Psalms 8:1-4; 89:11-12; 102:25-27; 104; 139:1-18; 148; Genesis 1:1-2:4; 2:4-2:24; Sirach 42:15-43:33; Job 12:7-10, 26:7-14, chapters 38-41; Jeremiah 10:11-13; 51;15-16). God: Creator and Redeemer (Isaiah chapters 40-43; Isaiah 45:12, 15-18, 21-23; Psalms 33; 74:12-23; 77; 136). Wisdom (Proverbs 8; Sirach 24:1-7; Wisdom 7:7-8:1).

New Testament: Christ the Creator (I Corinthians 8:6; Colossians 1:9-23; Hebrews 1:1-13 [cf. Psalms 102:25-27; 110:1]; John 1:1-14). Christ and the New Creation (Romans 8:18-25; 2 Peter 1:1-8; Revelation 4:11; 21-22:5).

Episcopal Lectionary

Revised Common Lectionary

Additional Background Resources

admin — Mon, 06 Jun 2011 00:41:45 +0000

Many recent resources on the theme of creation in scripture seem to be inspired by the need to revisit scripture from an ecological or ‘creation car’ perspective. Here are some examples.

“Rediscovering the Story Biblically: Beyond Anthropocentric Interpretations”, the third chapter of Nature Reborn by H. Paul Santmire (Minneapolis: Fortress Press, 2000) would be a good preliminary study for any group tackling biblical texts on creation. Santmire’s essay in the on-line Journal of Lutheran Ethics, “Partnership with Nature According to the Scriptures: Beyond the Theology of Stewardship” is also noteworthy and helpful in studying the Genesis accounts and Job 38-41.

Jesus and the Earth by Bishop James Jones (London: SPCK, 2003) has many references to scripture, but unfortunately no scripture index. It does, though, include discussion questions at the end of each chapter, and guidelines from Jones’ Diocese of Liverpool for environmental responsibility in parishes. It will appeal to those who admire the style and message of British evangelicals.

Long before the “What would Jesus drive?” campaign American Evangelicals were expressing concern for the environment and attempting to connect it with the Gospel. One result was The Environment and the Christian: What Can We Learn from the New Testament? edited by Calvin B. Dewitt. (Grand Rapids, Michigan: Baker Book House, 1991.) It includes essays by environmental scientists, biblical scholars, ethicists and theologians, and a useful scripture index.

The Earth Bible may be a bit edgy and untraditional for some, but you can read about it and decide. Volume 1, Readings from the Perspective of Earth (Norman C. Habel, editor. Cleveland: Pilgrim Press, 2000.) is a sampler that includes perspectives on a variety of scripture texts. There are also volumes in the series on Genesis, wisdom literature, Psalms and prophets, and a related work focusing on liturgy. Additional reviews may be found on line.

Earth, Wind and Fire: biblical and theological perspectives on creation. (Carol J. Dempsey and Mary Margaret Pazdan, editors. Collegeville, MN: The Liturgical Press, 2004) is a collection of essays by women biblical scholars offering fresh perspectives on many key texts. It is well indexed and with an extensive bibliography.

Preaching Creation throughout the Church Year by Episcopal priest Jennifer Phillips (Cambridge, MA: Cowley Publications, 2000), while geared toward helping preachers make connections between the lessons appointed and environmental themes, is a useful supplementary resource for those following the Episcopal lectionary for weekly bible study. Footnoted and with a scripture index, it is, unfortunately out-of-print.

If a bible study group is looking at issues of scripture and science, exploring alternatives to creationist readings of scripture as discussed in part II of the Catechism of Creation, they will want to take particular care with how they select resources for studying Genesis. There are many, many commentaries on the book of Genesis, some from creationist perspectives, and some from those who love both scripture and good science. In choosing among them, it is important to examine each critically before investing time and money. The identity of the publisher will often give clues to the bias of a commentary. A recent seminary graduate may also be helpful to study groups in evaluating and recommending resources.

If no one in a group studying Genesis has Hebrew, use several contemporary translations as a help in pursuing meaning. Robert Alter’s translation of Genesis, while not authorized for public reading in the Episcopal Church, is fresh and well-annotated. It is available in both separately (W.W. Norton and Co., 1997) and as part of Alter’s version of The Five Books of Moses (W.W. Norton and Co., 2004)

In Honest to Genesis Margaret Gray Towne (Baltimore: Publish America, 2003.)challenges creationism from the perspective of both biblical criticism and science. Her work will be most useful for those seeking alternatives to a literal approach to scripture and those with scanty knowledge of the evolutionary sciences. It is also helpful in countering arguments of young earth creationists from the perspective of faith.

The list of selected readings in the Catechism of Creation itself contains more ideas for reading which can enrich the exploration of theological themes encountered in scripture.

Bible Study

admin — Mon, 06 Jun 2011 00:29:55 +0000

Many of the passages listed in the Catechism of Creation, part I, lend themselves to study. A bible study group might elect simply to work their way through the list below, theme by theme. Or they might choose to study the passages in the order in which they are referred to in the Catechism of Creation. A short course could be created by selecting four to seven passages, studying one each week. This might be focused on a portion of scripture, for example, ‘Creation in the Psalms’ or ‘Creation in the New Testament’. Or it could be a survey hitting the highlights, such as the passages from Genesis 1 and 2, Job 38, Psalm 8, John 1, and Romans 8.

You can find help in how to approach scripture and how to organize a bible study from In Dialogue with Scripture, available on this web site.

Sometimes in bible studies, and in studies on creation in particular, differences emerge in how Christians regard the authority of scripture. Basic information on how Episcopalians use scripture is introduced in the article by Several books have also proved helpful to adult study groups in exploring how Episcopalians understand scripture to be inspired and inspiring.

Of particular note are these three:
- Marcus Borg, Reading the Bible Again for the First Time. San Francisco, CA: HarperSanFrancisco, 2001.

- Frederick H. Borsch, editor, Anglicanism and the Bible. Harrisburg, PA: Morehouse Publishing Company, 1984.

- L. William Countryman, Biblical Authority or Biblical Tyranny. Cambridge, MA: Cowley Publications, 1994.

Using methods of bible study which value readers’ responses over careful historical study of the texts may lead to valuing opinion above insight, and thus exacerbate conflicts over how God is understood to be creating. The methods in In Dialogue with Scripture which would prove most helpful are probably (Verna Dozier’s method) and the . Both these methods may be used effectively by a group working collaboratively with a collection of bibles in several recent translations and with good bible study tools and references. Walter Wink’s method of could prove very fruitful, but it does depend on the leader making careful and thorough preparation of the text. Transforming Bible Study with Children would be a wonderful approach with a group of children of mixed ages or an intergenerational group, again with careful preparation. Both these methods involve not just study, but creative responses to the texts. A group of adults or teens concerned with eco-justice issues might use the to studying creation texts.

When studying the bible it is important to take into account the cultural gulf between the communities which valued and preserved various scriptures and our own. This is particularly true for passages about creation, where the cosmology of the writers and redactors was radically different from contemporary understandings. Today’s astronomers and the ancient scribes of the various Hebrew textual strands may all stand in awe and reverence before the universe, but their understanding of the structures and the processes of that universe are very different. Studies in biblical archaeology and biblical anthropology can shed light on the thinking of the biblical writers. Looking at various cultures’ origin stories may also help people understand the range of cosmologies and the importance of context. An excellent web site for the latter, accessible to upper elementary children but fun for adults, is the Big Myth.

Here again are the passages:

Feedback for the Catechism of Creation

admin — Sat, 04 Jun 2011 11:56:55 +0000

The authors of the Catechism would greatly appreciate your feedback in the following areas:

What is your opinion of the Catechism? Does it fulfill its purpose?
Do you think there are any errors (either scientific or theological) that you would like us to review? If so, please note appropriate citations to the primary reference(s) for your critique.
How have you used the Catechism, either individually or in group settings?

The feedback section is not intended to become a forum for debating the merits of Young Earth Creationism or Intelligent Design, and we will not generally enter into such debates.

Please send your comments to Catechism Feedback.

Please note that we are an all-volunteer group and that it may take a few days before we can acknowledge receipt of your feedback.

Bible Study & Preaching

admin — Sat, 04 Jun 2011 11:55:53 +0000

Caring for Creation

admin — Sat, 04 Jun 2011 11:54:53 +0000

Resources

Download the Catechism

What does it mean to “care for creation”?

It means that Christians are commissioned to model for all humankind how to love and serve this earth, the part of the creation upon which we dwell.

What is the source of this commission?

The Holy Bible declares our obligation to care for God’s creation.

What specifically does the Bible say about this obligation?

Genesis 1:26-28 states that human beings are created in God’s “image and likeness” and given dominion over all other creatures. “Dominion” does not mean “domination,” but refers to the need for humans to exercise stewardship over the earth on God’s behalf. In Genesis 2, the human beings are given the garden to tend and serve, symbolizing our obligation to care for creation. Human beings do in fact exercise dominion over “this fragile earth, our island home” (Book of Common Prayer, p. 370). God wills that we exercise it in accordance with God’s desires and purposes. God declared the whole of creation to be “very good” (Gen. 1:31): earth and all of its living creatures have value in and of themselves. As “the earth is the Lord’s and everything in it” (Ps. 24:1), we human beings are called upon to tend and serve the earth as a sacred trust for which we shall one day give an accounting.

What does “created in the image and likeness of God” mean in relation to our obligation to care for the creation?

The God who is Love unconditionally loves all of the creation and not merely us who are able to enter into a conscious relationship with God. We may express the divine image and likeness by loving the creation as God loves it, and by exercising stewardship and earth-keeping as an act of love.

Why is it difficult for human beings to love the creation as God loves it?

We humans have fallen into sin (Eucharistic Prayer A, Book of Common Prayer, p. 362), and expressions of greed, lust for power, neglect, and a willingness to turn a blind eye work against the mandate to be good stewards and keepers of God’s good earth. Economic, political, and social structures and processes can also make this work difficult. But contrition, repentance, confidence in God’s forgiveness and the power of God’s grace, and amendment of life provide a pathway for carrying out earth-keeping as a labor of love.

What has science taught us about our relationship with the earth and its other creatures?

Science has taught us two important facts. First, all creatures including ourselves; bacteria, archaebacteria, protists, fungi, plants and animals; are genetically related. Second, all living beings are bound together in countless ecological communities of life. Therefore, when we exercise stewardship, we are caring for an earth in which God has made everything interdependent. How we carry out our vocation to stewardship has great consequences for ourselves and for all of God’s creatures on this good earth.

Why is this a time in which Christians should be especially concerned with the state of God’s earth?

By the end of the twentieth century the human population had grown to six billion and by the mid twenty-first century it may increase to nine billion. These huge increases and the economic development that accompany them are harming the earth’s ability to support both the human population and the rest of God’s creatures. Thousands of species are dying off as they are being hunted or their habitats degraded or destroyed. The earth’s air, waters, forests and soils are suffering more and more pollution and depletion. Less land for farming is available to feed this huge and growing population, and disease, malnutrition and starvation are ever-present facts for millions of people. Greatly expanding usage of fossil fuels contributes to global warming, with consequences not yet fully understood but possibly severe for the whole earth. The very beauty of the earth is in peril. Furthermore, the vast majority of earth’s human population is made up of the poor, those on whom God’s heart is especially fixed, as Jesus taught, and they suffer in greater proportions from this “groaning” of creation (Rom. 8:22).

Given these conditions how can we as Christians show our love for the creation and care for it in ways that meet these challenges?

We can show our love in at least two ways. First, those of us called to be scientists, engineers, and technologists may use our Spirit-inspired creative minds to contribute to creation’s care through scientific discoveries and technological innovations. Second, all of us can exercise stewardship by prudently and sensibly using those elements of the creation we need to sustain our own lives and the generations to follow. At the same time, we can work to preserve whenever possible other creatures and their habitats. Specifically, we can care for the land upon which we dwell and grow our foodstuffs, by preserving or restoring the earth’s soils, air, and water, and by protecting the creatures that form its ecological communities. Also, we can protect places of beauty that have value in themselves, that feed our spirits and support life for other species.

How can we sensibly use the things we take from the earth?

We can use fuels, crops and materials for housing, clothing, food, entertainment, and other purposes in a way that sustains these things for future generations and creates as little harm to the earth and other creatures as possible.

What can we do to preserve other creatures and their habitats?

We can learn about the great diversity of living things and their environments, and urge our neighbors, churches and governments to become better educated about regional, national and global pressures on the environment. With better knowledge we can do a better job of keeping species and their habitats free from harm.

What can we do to preserve the land upon which we dwell and raise crops?

In the spirit of the Old Testament instruction to give the land a Sabbath year’s rest from planting crops (Lev. 25:7), we can promote wise farming techniques that preserve the land and avoid poisoning the soil, air and waters with excessive use of chemical fertilizers. We can seek to sustain the wide diversity of plants and animals used for food. We also can find ways to preserve valuable farmland from thoughtless conversion to housing and commercial uses, and to create community gardens in city neighborhoods and small towns.

What can we do to preserve places of beauty and intrinsic value?

We can initiate, support and take part in the efforts of individuals, organizations and governments to set aside for both urban and rural residents places of beauty for their natural value and our delight and refreshment. Such places would include city, state, and national parks; ecological preserves; wilderness areas; green spaces in urban areas; and recreation sites. They would also include places of beauty designed by landscape architects and gardeners.

How can we as members of the Body of Christ act in all our caring for creation?

As individuals we can choose lives of voluntary simplicity, rejecting habits of wasteful consumption and making thoughtful choices for decent living. As congregations we can practice conservation and care wisely for our church properties. As individuals and congregations we can become examples and provide leadership to our local communities of wise stewardship. Likewise we can seek to influence our governments to develop wise environmental policies.

Many Christians are suspicious of environmentalists and oppose activities to preserve the earth. What can we say to them?

We can invite them to study with us the biblical principles that show that caring for the environment is God’s will. We can ask them to think of those who are not Christians but are working to preserve the environment as also caring for creation, whatever their reasons, and to work with them to carry out God’s charge to the whole human family.

What can we say to Christians who believe that Christ will come again soon, and therefore there is no need to try to “save the environment”?

Scripture says that no one but the Father knows when the Christ will come again (Mark 12:32), and until he does we must continue to carry out God’s commission to care for the earth. Even if the power by which God holds the whole world in existence were to be withdrawn next week, we still must give an accounting to Christ for our stewardship until that moment. We want him to say to us, “Well done, good and faithful stewards” (cf. Matt. 25:22).

What do we say to those Christians who say that Christ came only to save human souls and other creatures do not have souls. Therefore, we should only be concerned about saving souls and not the environment?

Christ is the Word through whom all things were made (John 1:3) and the one who holds all of creation together in himself (Col. 1:16-17). The New Testament teaches that Christ came to redeem the whole of creation and not merely human beings (Rom. 8:19-22; Col. 1:20), and makes the sobering declaration that judgment awaits “those who destroy the earth” (Rev. 11:18). Therefore, we should be just as concerned about the physical state of the earth as we are with the spiritual state of God’s human sons and daughters.

The problems facing our earth seem so enormous. How can Christians keep from becoming discouraged about the future, given these problems?

As Christians we have the power of the Holy Spirit and the indwelling Spirit of Christ to give us hope and courage. Confident in that power, we may act with energy to make God’s good earth a fit dwelling place for all of God’s creatures, now and for the future.

episcopalscience.org

Recommended Readings

Recommended Readings for Part III

Selected Readings

Recommended Readings Part II

Selected Readings

Recommended Readings Part I

Selected Readings

Preaching on Creation

Engaging the Catechism of Creation

Episcopal Lectionary

Revised Common Lectionary

Additional Background Resources

Bible Study

Feedback for the Catechism of Creation

Bible Study & Preaching

Caring for Creation

Resources

What does it mean to “care for creation”?

What is the source of this commission?

What specifically does the Bible say about this obligation?

What does “created in the image and likeness of God” mean in relation to our obligation to care for the creation?

Why is it difficult for human beings to love the creation as God loves it?

What has science taught us about our relationship with the earth and its other creatures?

Why is this a time in which Christians should be especially concerned with the state of God’s earth?

Given these conditions how can we as Christians show our love for the creation and care for it in ways that meet these challenges?

How can we sensibly use the things we take from the earth?

What can we do to preserve other creatures and their habitats?

What can we do to preserve the land upon which we dwell and raise crops?

What can we do to preserve places of beauty and intrinsic value?

How can we as members of the Body of Christ act in all our caring for creation?

Many Christians are suspicious of environmentalists and oppose activities to preserve the earth. What can we say to them?

What can we say to Christians who believe that Christ will come again soon, and therefore there is no need to try to “save the environment”?

What do we say to those Christians who say that Christ came only to save human souls and other creatures do not have souls. Therefore, we should only be concerned about saving souls and not the environment?

The problems facing our earth seem so enormous. How can Christians keep from becoming discouraged about the future, given these problems?