Over at Christianity Today, Scott Sabin, author of Tending to Eden, connects the dots among â€“ hold on to your baseball cap â€“ evangelism, â€œcompassionate justice ministry,â€ and earth care.
On a global scale, restoration is a monumental task. We are unlikely to achieve it this side of Christ’s return, any more than we are likely to bring about world peace by turning the other cheek. However, kingdom thinking can serve to guide our planning and our individual choices. At Plant with Purpose, we have seen restoration happen. Rivers and streams that had withered have begun to flow again due to upstream solutions. They have become powerful illustrations of God’s ability to redeem and restore, both for us and for the farmers with whom we are striving to share Christ’s love. . . .
Much of the world is either directly suffering as a result of environmental degradation or reacting in numb despair to gloomy predictions. Both groups desperately need the hope of Jesus Christ. It is the hope they long for, a hope that speaks directly to the redemption of all creation and reminds them that God loves the cosmos.
The gospel is for everyoneâ€”from dirt farmers to environmental activists. It is good news that God cares about all that he has created.
Pete Enns picks up on those same connections between creation and redemption in a piece for Biologos.
Psalm 136:1-9 is similar. The psalmist praises Yahweh for creating the cosmos using language reminiscent of Genesis 1. But in v. 10, without missing a beat, this â€œcreation psalm,â€ brings up the exodus. Then in v. 13 we read that Yahweh â€œdivided the Red Sea asunder.â€ Again, this calls to mind Genesis 1:6-8, where, in creating the world, God divided the water above from the water below (see also Psalm 74:12-17 where God â€œsplit open the seaâ€). â€œDividingâ€ the sea is a theme the Old Testament shares with other ancient creation texts, as can be seen in the link above.
Creation and exodus are intertwined. The creator was active again in delivering Israel from Egypt. . . .
What we see in the Old Testament is raised to a higher level in the New. Godâ€™s redemptive act in Christ is so thoroughly transformative that creation language is needed to describe it.
Johnâ€™s Gospel famously begins â€œIn the beginning was the Wordâ€¦.â€ The echo of Genesis 1:1 is intentional and unmistakable. Jesusâ€™ entire redemptive ministry means there is now a new beginning, a starting overâ€”a new creation. This Jesus, who is the Word, who was with God at the very beginning, through whom all things were made, is now walking among us as redeemer (John 1:1-5). Those who believe in him are no longer born of earthly parents but â€œborn of Godâ€ (vv. 12-13). They start over. The language of â€œborn againâ€ later in John (3:3) points in the same direction. . . .
Redemption is not simply for people; Jesusâ€™ redemptive program is cosmic, as we can see in Romans 8:19-21. Creation itself awaits its chance to start over, its â€œliberation from bondage.â€ Cosmic re-creation finds its final expression in Revelation 22:1-5. In the beautifully symbolic language that characterizes the entire book, we read that the cosmos has become the new Garden, complete with not one but two trees of life, where there is no longer any curse.
The Bible ends where it begins, at creation. The goal of redemption all along has been to get us back to the Garden, back to the original plan of the created order. To be redeemed means to take part in the creative work of God. The hints are there in the Old Testament, and the final reality of it is ultimately accomplished through the resurrection of the Son of God.
To round out the redeeming creation line-up, David Koyzis yields the especially helpful service not only of connecting creation and redemption but also neo-Calvinism and Roman Catholicism.
Perhaps readers of Evangel also read On the Square, but if not, permit me to direct your attention to a wonderful article by Archbishop Charles Chaput of Denver, which, but for a few sentences here and there, could easily have been written by an evangelical Christian of the Reformed persuasion: Fire On The Earth: Godâ€™s New Creation and the Meaning of Our Lives. I am struck by his redemptive-historical reading of scripture, which many of us may tend to think is the exclusive preserve of the Reformed tradition. Archbishop Chaput is to be commended for disabusing us of this misconception. Hereâ€™s an excerpt:
A simple way of understanding Godâ€™s Word is to see that the beginning, middle and end of Scripture correspond to manâ€™s creation, fall, and redemption. Creation opens Scripture, followed by the sin of Adam and the infidelity of Israel. This drama takes up the bulk of the biblical story until we reach a climax in the birth of Jesus and the redemption he brings. Thus, creation, fall, and redemption make up the three key acts of Scriptureâ€™s story, and they embody Godâ€™s plan for each of us.
To be sure, the God who creates is the deity who redeems. But to miss the difference between creation and redemption, and to rush to identify them with a Homeric blessing â€“ â€œmmmmmmmm redeemed creationnnnnnâ€ â€“ is to miss the import of this little thing we call sin. The creation was and is good. It did not fall. It does not need to be redeemed. Only fallen creatures need redemption. In which case, to miss the ways that creation and redemption differ is to repeat the same collapsing of categories that Protestant progressives effected one hundred years ago when they threw out the distinctions between natural and supernatural, divine and human, sacred and secular, to brew an ideology that would save the world.
For that reason, two-kingdom and spirituality of the church advocates are eager to either warn evangelicals and progressive Reformed types about the danger of their view, not only because confusing the creational and redemptive functions of Christ blurs a category that has been crucial to the Reformed tradition. It is also because such confusion inevitably mistakes improvements in standard of living for the fruit of the Spirit.