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A Christological Evaluation of the Idea of Human Dominion Over Creation

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A Christological Evaluation of the Idea of Human Dominion Over Creation Is anyone in charge here? A Christological Evaluation of the Idea of Human Dominion over Creation Selwyn Christopher Yeoman A thesis submitted for the degree of Doctor of Philosophy At the University of Otago, Dunedin, New Zealand. December 2011 ii Abstract How are we human beings to understand our place and apparently unique power among all other creatures of the Earth? This may seem a naive question, except that the world of the early twenty-first Century is increasingly degraded precisely because of inadequate answers to that question – or refusals to answer it at all. Apocalyptic scenarios surrounding human induced climate change, global conflicts over access to the Earth’s bounty, resource depletion, unconscionable disparities of wealth and poverty, and dramatic rates of bio- diversity loss seem frequently to be met with the response, “don’t worry. Go shopping!” Consumerism is not only an economic strategy but a therapy, and a way of understanding one’s place in the world. Such indifference is not universal however. In 1967 American historian Lynn White Jnr. suggested that our present ecological crisis was deeply rooted in the Judaeo-Christian heritage and especially the inspirations drawn from the Biblical creation stories in Genesis 1 and 2.1 His argument was that these stories imagined humanity set apart from the rest of Creation by being made in the image of the Creator God, to exercise domination of the world, and indeed, ‘no item in the physical creation had any purpose save to serve man’s purposes.’2 The purpose of this thesis is firstly, to interrogate White’s account of the impact of Christian faith by demonstrating the reality of serious environmental degradation in contexts quite untouched by Biblical ideas or the Christian tradition. Secondly, I will explore ideas about Creation and human dominion as articulated by the Patristic theologians. These were critical influences during the period of which White writes but are completely ignored in his critique, as also are the Promethean experiments with human power and freedom that have impacted the world since the European Enlightenment. Trinitarian accounts of God are central to Patristic theology and it is in the light of such accounts that I address issues to do with the nature of Human Dominion. It is the heart of Christian faith that Jesus Christ is the true image of God, and as the Word of God embodied in the materiality of Creation he is also the authentic human being. To properly understand our place within the ecology of Creation we must learn from the humanity of Jesus. To exercise our power rightly we must learn his exercise of power. But the Earth’s ecological crisis is ample evidence that humanity is not readily disposed to living well here. This 1 Lynn White, Jr. “The Historical Roots of Our Ecologic Crisis,” Science, New Series, Vol.155, No. 3767 (Mar. 10, 1967): 1203 - 1207. 2 White, “Historical Roots,” 1205. iii disorientation, in Christian theology, is our sinfulness. It is repaired, not by individual decisions to try and do better, but by deep-seated conversion into the life of Christ, and into participation in the community of his new humanity, which he proclaimed as the Kingdom of God. To assess our power, sources of identity, community or autonomy, orientation of desire, and ecological relatedness, all in the light of Jesus Christ is to engage in a Christological evaluation of our humanity. Such an evaluation is a central task of this thesis. Jesus exercises his power or Dominion as a servant, and we will explore some implications of serving the well-being of all Earth’s creatures. As he embodies the Word of God, we examine what it means for us to be formed by that Word, and how the contemplative life is a necessary counter to the destructiveness of the consumerist life. As he is the true image of God, we will explore aspects of advocacy and representation, participating in Christ’s priesthood for the Earth. By such an evaluation we articulate a way of being that is able to recognize a unique power for responsible nurturing, a fellowship in Christ with all Creation. iv Acknowledgements Any project involving both the Trinity and Ecology cannot be true to itself without acknowledging the rich network of relationships that has brought it into being. Such relationships I celebrate with deep gratitude. This project had its beginnings in my childhood. I was privileged to live above a bush-clad gully in which I watched birds build nests, lay eggs and fledge their young. A bulldozer cut a track into this bush so that houses could be built – some of them designed by my architect father. So began a questioning as to how we humans are to live within the fellowship of all Creation. I was also introduced to the spiritual nurture of Crusaders (now Scripture Union) and Boy Scouts camping, and the skills for being comfortably at home in the New Zealand outdoors. Thus, my first acknowledgement must be to my parents, Desireé and Martin Yeoman, for the environment of faith, piety, and amazing freedom in which I and my siblings were allowed to grow up. The Presbyterian Church of Aotearoa New Zealand has welcomed me into its ministry. In three parishes I have been encouraged to help people nurture faith in Christ through engagement with Creation. Having begun ministry among farmers and foresters in Central Southland, and never being far from those pursuits subsequently, has meant that I have been held close to the land throughout this project. Many colleagues have supported me, but I particularly note the team and congregations of the Coastal Unity Parish. This is a city parish, and standing between two worlds has also proven constantly thought-provoking. Bruce Hamill earns special mention for his practical involvements, searching questions, wide- ranging conversation and many borrowed books, as also does my brother-in-law, Rev. Rob Yule, whose collection of books on these matters is truly enviable. My thanks also for the Church’s study grants. These have eased my way and symbolized support for the church’s vision to bear witness to Jesus Christ through caring for Creation. I trust that support will prove fruitful. The Presbyterian Church has historic links with the University of Otago and has always promoted education. Consequently it has been easy to move back into the university environment, a move made easier still by the encouragement of congenial staff and office- mates in the Department of Theology and Religion. Professor Gerald Pillay first planted the seed that I could pursue post-graduate study. Professor Alan and the late Jane Torrance, from v a great distance, facilitated a truly life-changing experience in conservation and community development in Chinghai Province, Western China. Rev. Dr. John Roxborogh, Associate Professors John Stenhouse, and Winsome Parnell, and Professor Paul Trebilco have all been caring, helpful, and constantly encouraging, for which I am grateful. Pre-eminent among those to be thanked are my supervisors. Professor Murray Rae, by refusing to hold my hand, but offering insightful guidance, eventually brought me to realize he had more confidence in me than I had in myself. Thankyou Murray. Until his departure to the University of St. Andrews, Associate Professor Ivor Davidson acted as my second supervisor. He too was a blessing by his astute observations, and directions to far more resources than I have been able to take advantage of. The University was also generous with scholarship support. This too helped make life easier, but even more, encouraged my sense that this research was regarded as worthwhile. For over thirty years of lunchtime and weekend running, and for great tramping, I thank my friend Alastair McCallum, a farmer by upbringing, and a widely-read scholar by inclination. There are few issues in this thesis that have not been talked over with him. He represents a wonderful network of enriching friendships. Tom Duncan is a very recent addition to the running pack whose conversation and ideas have also proven helpful. Thanks to my dear friend and former secretary, Fran Short, without whose cheerful and patient help with proof reading, formatting and document set-up, this thesis might never have made it to the printer. Andrew Shepherd also satisfied his boundless curiosity by insisting upon being a proof reader. To you both, for your careful attention – thanks so much. The errors however remain my own. Above all, my thanks to my wife Natalie, and to our children and their partners. You have laughed off my eccentricities, shared my interests and loves, blessed me by your own enthusiasms, and been constantly encouraging during this project. To Natalie I owe more than I can easily tell. She has been a theological stimulus to me since we first met as students – in her truthfulness helping me to seek honesty, by her hospitality, laughter, and creativity enriching the world. Her spiritual tenacity, even in dark times, shines as a light of hope for me, and a living sign of the ultimate goodness of Creation. vi Table of Contents Abstract ...................................................................................................................................iii Acknowledgements .................................................................................................................. v Table of Contents ................................................................................................................... vii Introduction ......................................................................................................
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