Eco Mission
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Oiko-Mission
As the place of the whole earth in the reign of God is acknowledged, “then eco-mission becomes not only possible but indeed also inevitable.” Cornelius Niemandt claims that “God’s mission encompasses the cosmos; therefore Christian mission includes all of God’s created order – the whole ecodomy.” An all-encompassing metaphor for mission is the Greek word ‘oikos’, meaning household. The whole household of God provides for the practical needs of people, expressed in economics and social justice, the relational needs of community and partnership, as well as caring for the environment and ecosystems that support and sustain the whole ‘household’ of the oikoumene, the whole world. An ‘oiko’-mission perspective emphasises the interconnectedness of humanity and the earth, and brings a vision of divine abundance and blessing. This is expressed in the breaking of bread in Communion, and sharing food in hospitality. The prefix “eco-” carries with it this root Greek meaning.
The Eco-Mission Movement
“Mission with creation at its heart” is increasingly being acknowledged as a valid and distinctive movement in the global church. Mallory McDuff researched local church projects across the USA and writes about “a new environmental movement, where justice as a priority for the church means a clean and safe environment for all.” She describes how “a focus on God's earth transforms both people and congregations, creating more relevant and powerful ministries for today. As a result, people of faith are creating a new environmental movement with a moral mandate to care for God's good earth.” This is motivated primarily by the realisation that environmental degradation has become a major defining feature of our age with massive implications for every nation and ecosystem from the smallest to the largest; an acknowledgement, in the words of Pope Francis, of “the appeal, immensity and urgency of the challenge we face.”
Eco-Church
Eco-mission is “authentic eco-theology grounded in communities of eco-practice.” Celia Deane-Drummond advocates that “the mandate of all Christian communities is to work together at a local level to build ecological responsible forms of flourishing.” This goal of enhancing the eco-mission of local churches has led to an international Eco-Church movement. Organisations such as A Rocha have promoted the development of ‘eco congregations’, in which local churches are resourced to work across five areas: “Worship and teaching, Management of church buildings, Management of church land, Community and global engagement, Lifestyle.” Eco Church programmes provide a wealth of resources for churches, including for children and youth engagement. As well as practical projects and initiatives the Eco Church movement has a high priority on worship, celebration and thanksgiving, with a spiritual foundation connecting with God-in-action.
Creation Care
The term ‘Creation Care’ has become well used within the global church to refer to a concern among Christians for ecology and sustainability. It has explicit theological and biblical underpinnings which are accepted across evangelical and more traditional churches (e.g. the Evangelical Environmental Network in the USA calls their website ‘CreationCare.org’. ). Creation does not just refer to the origins of the universe as created by God. As Neil Darragh points out, Creation “includes the entire creative act of God in all its initiating, sustaining and culminating aspects.” In this dissertation I have chosen to capitalise ‘Creation’ to refer to the universe in general and specifically to the natural non-human environment. I use the phrases ‘care for Creation’ and ‘eco-mission’ interchangeably.
Green
The word ‘green’ has become associated with environmentally aware groups, politics, products. It is also used in relation to theology and mission in phrases like ‘greening the church’, or Bron Taylor’s advocacy of “dark green religion.” In Europe the image of ‘green’ is widely used in the church, such as the ‘Gronkirke’ (Green Church) movement in Denmark. However, Neil Darragh explains that ‘green’ is not commonly used in the church in NZ, partly to play down political associations but also because the church’s mission is a long story that predates current trends.
As the place of the whole earth in the reign of God is acknowledged, “then eco-mission becomes not only possible but indeed also inevitable.” Cornelius Niemandt claims that “God’s mission encompasses the cosmos; therefore Christian mission includes all of God’s created order – the whole ecodomy.” An all-encompassing metaphor for mission is the Greek word ‘oikos’, meaning household. The whole household of God provides for the practical needs of people, expressed in economics and social justice, the relational needs of community and partnership, as well as caring for the environment and ecosystems that support and sustain the whole ‘household’ of the oikoumene, the whole world. An ‘oiko’-mission perspective emphasises the interconnectedness of humanity and the earth, and brings a vision of divine abundance and blessing. This is expressed in the breaking of bread in Communion, and sharing food in hospitality. The prefix “eco-” carries with it this root Greek meaning.
The Eco-Mission Movement
“Mission with creation at its heart” is increasingly being acknowledged as a valid and distinctive movement in the global church. Mallory McDuff researched local church projects across the USA and writes about “a new environmental movement, where justice as a priority for the church means a clean and safe environment for all.” She describes how “a focus on God's earth transforms both people and congregations, creating more relevant and powerful ministries for today. As a result, people of faith are creating a new environmental movement with a moral mandate to care for God's good earth.” This is motivated primarily by the realisation that environmental degradation has become a major defining feature of our age with massive implications for every nation and ecosystem from the smallest to the largest; an acknowledgement, in the words of Pope Francis, of “the appeal, immensity and urgency of the challenge we face.”
Eco-Church
Eco-mission is “authentic eco-theology grounded in communities of eco-practice.” Celia Deane-Drummond advocates that “the mandate of all Christian communities is to work together at a local level to build ecological responsible forms of flourishing.” This goal of enhancing the eco-mission of local churches has led to an international Eco-Church movement. Organisations such as A Rocha have promoted the development of ‘eco congregations’, in which local churches are resourced to work across five areas: “Worship and teaching, Management of church buildings, Management of church land, Community and global engagement, Lifestyle.” Eco Church programmes provide a wealth of resources for churches, including for children and youth engagement. As well as practical projects and initiatives the Eco Church movement has a high priority on worship, celebration and thanksgiving, with a spiritual foundation connecting with God-in-action.
Creation Care
The term ‘Creation Care’ has become well used within the global church to refer to a concern among Christians for ecology and sustainability. It has explicit theological and biblical underpinnings which are accepted across evangelical and more traditional churches (e.g. the Evangelical Environmental Network in the USA calls their website ‘CreationCare.org’. ). Creation does not just refer to the origins of the universe as created by God. As Neil Darragh points out, Creation “includes the entire creative act of God in all its initiating, sustaining and culminating aspects.” In this dissertation I have chosen to capitalise ‘Creation’ to refer to the universe in general and specifically to the natural non-human environment. I use the phrases ‘care for Creation’ and ‘eco-mission’ interchangeably.
Green
The word ‘green’ has become associated with environmentally aware groups, politics, products. It is also used in relation to theology and mission in phrases like ‘greening the church’, or Bron Taylor’s advocacy of “dark green religion.” In Europe the image of ‘green’ is widely used in the church, such as the ‘Gronkirke’ (Green Church) movement in Denmark. However, Neil Darragh explains that ‘green’ is not commonly used in the church in NZ, partly to play down political associations but also because the church’s mission is a long story that predates current trends.
Eco Mission in New Zealand
Despite New Zealand’s ‘clean and green’ image the environmental movement has had less impact on the church here than in other countries. Until recently there has been little NZ based research or projects despite stated intentions. Several NZ denominations include eco-mission statements in their official documents. The Presbyterian Church of Aotearoa NZ describes their mission being “called by God to work with others in making Jesus Christ.” The fifth of “Five Faces of Mission” is “Caring for God’s creation.” The 2018 General Assembly called on the church to “express its mission of care for creation in achievable and manageable acts of waste reduction, recycling, conscious consumerism, and educational awareness.” However there is no national body charged with implementing these policies. Selwyn Yeoman comments that “Even among those who sign up to such convictions it is not at all clear that we have worked out what they mean. … for the most part care of creation does not feature in our parish life, our review documents or the missional projects which our funding agencies support.” Neil Darragh observes that most churches in NZ “carry on with their own community development, pastoral care, and religious practices as if there were no environmental crisis requiring their attention.”
An increasing number of local churches have ‘Creation Care’ groups, such as Grace Vineyard in Christchurch who describe themselves as “a team of people from Grace Vineyard Church who deeply care about the natural environment that God has placed us in. We believe caring about it is an integral part of following Jesus, and we want to serve him wholeheartedly!” However it is rare for this to be seen as a core part of church life; the Creation Care group at the large South West Baptist Church is active but is not listed in the ministries of the church on the church website.
The Aotearoa New Zealand branch of international para-church agency A Rocha co-ordinates ecology and educational projects around NZ, working towards restored biodiversity, “active conservation through engaging communities, providing environmental education and having sustainable partnerships.” Their 2019 Annual Report describes a diverse “web of threads … from stream and wetland restoration to predator control, environmental leadership development, school education, seabird monitoring, tree planting, an eco-theology conference, bike workshops – and much more.” My own involvement in A Rocha includes planning towards introducing Eco Church in NZ through seminars and practical projects such as ‘towards zero waste’.
Two recent collective publications make a significant contribution to a NZ perspective. Creation and Hope is an in-depth academic text. Living In the Planet Earth: Faith Communities and Ecology is more personal, with a broad base of 30 contributors across several faith traditions. Catholic publication ‘Tui Motu’ has regular eco-mission articles, and the Anglican Diocese of Wellington has an active Social Justice website including excellent eco-mission resources. Other NZ authors include Dick Tripp, and Bob Eyles who argues that “Ecological Christianity is not just an optional extra for the Church but must be at the heart of our struggle to be agents of God’s love.”
Despite New Zealand’s ‘clean and green’ image the environmental movement has had less impact on the church here than in other countries. Until recently there has been little NZ based research or projects despite stated intentions. Several NZ denominations include eco-mission statements in their official documents. The Presbyterian Church of Aotearoa NZ describes their mission being “called by God to work with others in making Jesus Christ.” The fifth of “Five Faces of Mission” is “Caring for God’s creation.” The 2018 General Assembly called on the church to “express its mission of care for creation in achievable and manageable acts of waste reduction, recycling, conscious consumerism, and educational awareness.” However there is no national body charged with implementing these policies. Selwyn Yeoman comments that “Even among those who sign up to such convictions it is not at all clear that we have worked out what they mean. … for the most part care of creation does not feature in our parish life, our review documents or the missional projects which our funding agencies support.” Neil Darragh observes that most churches in NZ “carry on with their own community development, pastoral care, and religious practices as if there were no environmental crisis requiring their attention.”
An increasing number of local churches have ‘Creation Care’ groups, such as Grace Vineyard in Christchurch who describe themselves as “a team of people from Grace Vineyard Church who deeply care about the natural environment that God has placed us in. We believe caring about it is an integral part of following Jesus, and we want to serve him wholeheartedly!” However it is rare for this to be seen as a core part of church life; the Creation Care group at the large South West Baptist Church is active but is not listed in the ministries of the church on the church website.
The Aotearoa New Zealand branch of international para-church agency A Rocha co-ordinates ecology and educational projects around NZ, working towards restored biodiversity, “active conservation through engaging communities, providing environmental education and having sustainable partnerships.” Their 2019 Annual Report describes a diverse “web of threads … from stream and wetland restoration to predator control, environmental leadership development, school education, seabird monitoring, tree planting, an eco-theology conference, bike workshops – and much more.” My own involvement in A Rocha includes planning towards introducing Eco Church in NZ through seminars and practical projects such as ‘towards zero waste’.
Two recent collective publications make a significant contribution to a NZ perspective. Creation and Hope is an in-depth academic text. Living In the Planet Earth: Faith Communities and Ecology is more personal, with a broad base of 30 contributors across several faith traditions. Catholic publication ‘Tui Motu’ has regular eco-mission articles, and the Anglican Diocese of Wellington has an active Social Justice website including excellent eco-mission resources. Other NZ authors include Dick Tripp, and Bob Eyles who argues that “Ecological Christianity is not just an optional extra for the Church but must be at the heart of our struggle to be agents of God’s love.”