I was raised to love nature. My mother was always gardening and foraging. My father was always taking us hiking and teaching us about wildlife and the outdoors. My mother is now a certified herbalist. One of my brothers is a horticulturist at a renowned botanical garden in the southeast. My sister volunteers with animal rescues. And my husband and I have a little homestead of our own. Creation Care is deeply embedded in my family and our values.
For me, though, the passion I have for caring for nature and the creation around me goes beyond just having an appreciation for the beauty it holds. My passion comes from how fully and wonderfully creation declares the glory of the Father, Son, and Holy Spirit. How the vastness of creation is too much for our mortal minds to fully comprehend, and then to know that God is infinitely more vast than even that. To see the astonishing beauty around me and know that my Father did that is indescribable.
Rick Joyner is Executive Director of MorningStar Ministries and a prophetic minister who has cooperated with various charismatic churches. He has in a recent Facebook video stated that “serious judgment is coming upon our media”, that “Trump has a divine purpose” and that nobody will be able to put him out of office because of that, and in yet another video claimed that Black Lives Matter is a hate group of the worst order and that the rise of white supremacy in America is Barack Obama’s fault.
These comments led Rick’s daughter, Anna Jane Joyner, to post a Facebook video of her own where she in tears apologized to her African American friends and promised to stand by their side:
[People like my father have] in the last couple of weeks not stood up for what Jesus stood for, and are perpetuating some very dangerous and hurtful narratives and ideas. I wish I could change it. I’m trying my best.
I just want you to know that you aren’t alone, and that I hear you… I’m absolutely standing with you in this very serious sort of battle for the soul of our country.
A new study from Lund University Centre for Sustainability Studies in Sweden has identified the four most efficient things one can do to reduce one’s greenhouse gas emissions. For us who have studied environmental issues they aren’t surprising, but for the general public they might come as a shock since most environmental organizations tend to emphasize other, less efficient actions when calling for a transition to a greener society. The four actions are:
1. Going Vegan
Eating a plant-based diet instead of a meaty one will save you approximately 0.8 tonnes of CO2-equivalents every year. That’s four times more than what you save if you always recycle, and eight times more than changing your lightbulbs to energy efficient ones. In fact, UN studies have shown that the meat and dairy industry account for 18 % of all greenhouse gas emissions, which is why the UN Environmental Program has urged the global population to eat more vegan food.
Trump didn’t kill the Paris agreement. The media did, by not talking about it since it was signed in 2015. We can’t rely on crazy politicians in order to save the lives of the millions that will be affected by climate disruptions, we have to start living simply and sustainably pronto and stop portraying wealth as a virtue.
Watch the video above. /Micael Grenholm, editor for pcpj.org.
Micael Grenholm is editor for Pax Pneuma. Having studied theology as well as peace and development studies in Uppsala, Sweden, Micael Grenholm’s passion is to combine charismatic spirituality with activism for peace and justice. Apart from editing the Pax Pneuma website he vlogs for the YouTube channel Holy Spirit Activism and is active with evangelism and apologetics both locally and online.
Let us end this series with some conclusions and concerns. Pentecostals have notably matured since they began. They have the potential to do great things in societies. If they become aware and reflect more on ecological matters, they could be a strong agent of influence and change. This is a long process that has already begun. What would happen if we mix radical morality, poverty and exploitation experience, political holiness, ecological concern, and spirit-baptized human strength focused on the problem of creation as a spirit-baptized one?
Let’s see some aspects in which this possible new Pentecostal LatinAmerican Eco theology ethics could engage. Some global ecological issues we can name are, for instance, carbon dioxide emissions, creating a renewable energy future and the social cost of energy. In the first place, Pentecostals can do a great influence calling for carbon equity policies by requesting the creation of jobs while demanding a decrease in the impact of air pollution, an improvement in economic conditions and climate resiliency for the poor. The most polluted cities in the region like Bogotá, Lima, Santiago, Montevideo and Cochabamba, are part of countries with a strong Pentecostal presence and big national churches must take part in this discussion to work on fighting against pollution.
In another way, if Pentecostals develop a larger and stronger reflection about ecology, would it be possible for them to discuss to invest 5% of their investments into climate solutions to end energy poverty with clean energy? It is one of the most important questions regarding the economic power that different Pentecostal denominations have reached. In the present, Pentecostals are near to 13% of total population (560 million people) in Latin America. In all countries it is possible to find big national churches that are economically strong. If leadership of these organizations assumes a commitment with energy ethics, they not only could mobilize thousands and thousands of believers but a lot of economic resources to work in climate solutions and clean energy. Continue reading Pentecostal Strategies for Saving the Environment→
My third and last step is the thought of Aaron Jason Swoboda, North-American Pentecostal theologian. He begins to notice the fact that Pentecostal academy, churches and publications have been “Eco-theologically quiet”. However, he finds that there are four major strands that have contributed to a social Pentecostal theology: charismatic social theology, liberation theologies, eschatological social justice and African creation spiritualties. As we have chosen liberation theologies as a source, we will continue with the concept from which Swoboda has articulated his Pentecostal Eco theology: Spirit-baptized creation.
Swoboda’s account is relevant for us in two senses. First, he maintains the idea of creation—earth—as the residence of the Spirit, as the Spirit “fills all things” (Eph. 4:10). Second, he maintains the idea that a person baptized in the Holy Spirit is empowered to “care for, protect and defend the earth” (p. 285). In his perspective, as in the beginning, the baptism in the Holy Spirit was a way for bringing peace among all races, according to the view of black leader of Azusa Street revival William Seymour: the core of the action of the Spirit is love. Being so, the Baptism of the Holy Spirit and an understanding of creation as a sacred work of God, would bring out a love for creation, and consequently, an ecological ethic. Continue reading Spirit-Baptized Creation→
In Latin America, there have been some developments on Eco theology that come from other traditions. I cannot speak theologically from Latin America without mentioning one of the main Latin American theological frames, Liberation Theology. In a Pentecostal view, we could say that Pentecostals were worried about “spiritual issues” while liberationists were worried about “worldly issues”.
However, I would like to go beyond this distinction because it is not that liberationist Christians were not worried about spiritual issues but that they understood spirituality in other terms. And it is not that Pentecostals were not interested in worldly issues, but that they understood worldliness in other terms. I would like to take two concepts from liberation theology.
The first comes from the hand of Leonardo Boff; in his book Ecología: Grito de la tierra, grito de los pobres, the Brazilian theologian develops a critical analysis of technological human progress. In his view, modern civilization is oriented by an anthropocentric (then androcentric) concept that divides human being and cosmos, and therefore, technological progress concludes as domination over nature. This can be seen clearly in the various forms of natural exploitation in the region, especially those regarding mining, water and forests. The call of Boff is to rethink our cosmology, so we can better savor the greatness and glory of God in his creation. Continue reading Is a Pentecostal Liberation Theology Possible?→