A SEMINAR ON PENTECOSTAL CHURCHES AND CONTEMPORARY

ECOLOGY
Submitted to: Rev. Dr. Sunny P.
Chacko Varghese
Class: BD IV (2013-2018)
October 2016

Submitted By: Sijin

Date:

Introduction

The term ecology was coined by the German biologist Haekel in 1866.
Etymologically it comes from two Greek words Oikos : house or home or habitat
and logos : reflection or study. 1 Thus Ecology is the study of the habitat.
According to Dr. K.C. Abraham Ecology is the study of the structures and the
functions of the nature.2 Ecology is the study of interrelations between living
organisms themselves and with the non-living partners surrounding them. That means
how they effect and affect and influence one another. This forms an Ecosystem.
Ecosystems simply mean the cycling system in which there is ceaseless exchange of
materials and of energy between living things and environment.3
A critical ecological analysis of Pentecostalisms theology of creation
The place to begin in seeking to understand a Pentecostal theology of creation is the
recognition that the movements outlook on the creation is coloured by its
eschatological orientation. Commenting on the situation in early Australian
Pentecostalism, Barry Chant observes that the most popular theme of early
Pentecostal preaching and teaching was the second coming of Christ,4 and this endtimes focus was common to Pentecostal movements globally.5Taking the
premillennialist position, Pentecostals read world events through literalistic
interpretations of biblical apocalyptic literature, looking forward to the immanent
return of Jesus which was to be accompanied by the rapture of the saints and
subsequent global devastation. While acting as a motivating force for missionary
activity, premillennial pessimism has been blamed for the tendency of twentieth
century Pentecostalism to ignore the social responsibility of the church. As Dwight
Wilson observes, since the end is near, [classical] Pentecostals are indifferent to
social change and have rejected the reformist methods of the optimistic
postmillennialists and have concentrated on snatching brands from the fire and
letting social reforms result from humankind being born again.6 This indifference
1 Sang Tin Vk. Women and Ecology : A response, Journal of Tribal Studies 8/2 ( JulyDecember, 2004) : 15.
2 K. C. Abraham, Theological Response to Ecological Crisis, Banglore Theological
Forum ( March, 1993) : 3.
3 Vk., op.cit., 16.
4 Harvey Cox, Fire From Heaven: The Rise of Pentecostal Spirituality and the
Reshaping of Religion in the Twenty-first Century, (Mas: Perseus Books, 1995), 310.
5 Ibid., 310.
6 Barry Chant, The Spirit of Pentecost: Origins and Development of the Pentecostal
movement in Australia, 1870-1939, PhD dissertation, (Sydney: Macquarie University,
1999) 476

extends to the movements concern for environmental matters, since there is little
point in focusing attention on a doomed environment, made even less significant by
the shadow of eternal life in heaven (or death in hell).
Of course Pentecostals are not alone in conceiving of the future of creation in
apocalyptic terms. Also, the eschatological fervour that categorised early
Pentecostalism is, in the twenty first century, not as entrenched as it once was.7 While
this has given rise to some concern about the motivation for Pentecostal missionary
activity,8it does pave the way for a more positive attitude toward the future of earth.
What is noteworthy, however, is that the changing eschatological outlook has not yet
resulted in substantial developments in the movements ecological ethos.
Pentecostal Environmentalism
Among Pentecostals and charismatic Christians, theres a resurgence of people
engaging pressing issues like climate change and ecological
degradation as Pentecostals and charismatics. They are not leaving their faith to do
so.
We are green Pentecostals, and we are proud of it. For us, caring for the earth is a
point of gospel-centered discipleship.
A common caricature is that were snake-handling, dance-in-the-aisle, big-haired
Christians who seem more concerned with the end of the world than with caring for
the world.
Pentecostalism has fostered within me a deep love for Jesus Christ, a passion to
preach the Bible, zeal to see the world come to faith -- and a desire to care for Gods
creation.9
Pentecostalism must confront its tendency to segregate and separate into countless
denominations. It's happening all the time, and it really is a scandal.
The other challenge is common to all Christian churches: What do we do with the
ecological threat to the world? What do we do with the threat of hunger and the plight
of refugees? It's a challenge that will hit Pentecostals harder than any other churches
because their largest churches are on the poor side of the world. But as Christians, we
have a contribution to make not just in money but in prayer and in developing
solutions that politicians cannot.10
Pentecostal Churches and Ecology
Eschatology is only one aspect of Pentecostalisms theology of creation, which is often
framed at the other end of history with six day, young earth creationism. This
7 D. William Faupel, The Everlasting Gospel: The Significance of Eschatology in the
Development of Pentecostal Thought (Sheffield: Sheffield Academic Press, 1996) 155
8 Shane Clifton, An Analysis of the Developing Ecclesiology of the Assemblies of God
in Australia, (Sydney: Australian Catholic University, 2005), 262-264.
9 https://www.faithandleadership.com/aj-swoboda-i%E2%80%99m-pentecostalenvironmentalist
10 http://www.christianitytoday.com/history/issues/issue-58/rise-of-pentecostalismchristian-history-interview.html

understanding of creation finds its theological impetus in literalistic readings of the

Scripture, but it finds its emotional support in the affirmation of the uniqueness of
humankind; the complete distinction between intelligent humanity and the dumb
ape. Without wishing to enter into the hermeneutical and scientific debates
surrounding this fundamentalist understanding of the beginnings of the universe, the
ecological problem relates to the explicit setting of humanking above nature.
Douglas Hall, in critiquing the Western churchs conception and application of the
doctrine of the imago dei, argues that Christian theology has too readily created a
hierarchic evaluation of creation which bequeaths to all subsequent Christian
anthropology a view of the human as being incapable of solidarity with other
creatures and, in fact, hardly a creature at all.11 He goes on to note that, while the
fact of human creaturehood cannot be denied, the distinction between body and soul
(or spirit) assigns that creatureliness to the realm of the body, with the essential
aspect of the imago dei being the rational and volitional soul. This distinction enables
Christian (and post Christian society) to deny, for all intents and purposes, its interconnection with critters and the creation as a whole. While Halls critique is of the
entire Western Christian tradition, his analysis is particularly relevant to movements
which hold to six day creationism, which entrenches humanities separation from
creation by refusing any association between humankind and other species
(specifically apes).
It should be noted that neither young earth creationism, nor the effective separation
of humanity from the creation, are essential to Pentecostalism.12 Yet it cannot be
denied that the tendency toward a truncated view of creation (i.e. as only six
thousand years old, and at the rapture to be rendered obsolete), and the consequent
anthropological focus, has coloured the movements proclamation of the gospel as a
whole. Having said this, the development of a Pentecostal theology of creation does
not necessarily entail the rejection of conservative six day creationism. Since an antievolutionary stance is so entrenched in the psyche of many Pentecostals, the linking
of Eco theology to an evolutionary position may actually entrench the bias against an
ecological priority, reinforcing the view that environmental Christians are liberal. It is
also no solution to simply equate humanity with creation, as though homo-sapien is
merely another animal. Instead, it will be necessary to revision the Pentecostal
understanding of creation such that our anthropology continues to affirm humanitys
unique status and role, while at the same time recognising its creatureliness.
For Pentecostals, the revisioning of a theology of creation starts with the Spirit,
leading to the development of a pneumatological theology of creation.13 Central to
Pentecostal self-understanding is the priority afforded to the experience of the Spirit
(or, rather, the experience of the triune God through the power of the Spirit). At a
minimum, Pentecostals describe their experience of the Spirit in terms of the
empowering of the flesh (e.g. tongues as the initial physical evidence), and
11 Douglas John Hall, Professing the Faith: Christian Theology in a North American
Context (Minneapolis: Fortress, 1993), 267.
12 Amos Yong, The Spirit poured on All Flesh: Pentecostalism and the possibility of
Global theology(Michigan: Baker Academics, 2005) 269-271
13 Ibid., 267

understand the power of the Spirit of the incarnate Jesus in healing the physical body.
This orientation provides an experiential basis for Pentecostals to challenge their
appropriation of traditional (gnostic) oppositions between the Spirit and the flesh (or
matter). It also provides a point of agreement that will enable Pentecostals to engage
with the ecumenical discussions surrounding ecological pneumatology, which have
generally included a critique of the Spirit / flesh antithesis.14 In contrast to the Greek
definition of Spirit, as the opposite of matter, the biblical portrayal of rach and
pneuma as the giver of life specifically rejects such antithesis, since the Spirit itself is
discovered as the life force empowering, and working within the material universe.
This insight has led to wide-ranging ecumenical developments which frame the Spirits
role in creation.
A pneumatological theology of creation recognises the Spirits work from the
perspective of the beginning of time. Lyle Dabney, for example, notes that while an
understanding of God as creator reveals the autonomy and distinction of the creature
from the creator, the affirmation of the presence of the Spirit, hovering even in the
darkness of the pre-populated world (Gen 1:2), helps us to affirm that the
transcendent God is, in fact, never absent from creation. Even in the most remote
location and desolate situation, the Spirits creative presence pervades the world as
the certain reality that the wholly Other God is nonetheless completely present,
serving as the premonition of Gods creative possibility.15 The creation that is infused
with the Spirit is also declared to be inherently valuable (i.e. good), and intimately
connected to the purposes of giving glory to God. In this light the unique function of
the human creature made in Gods image is to exercise dominion, not in terms of
domination, but in terms of participation with the Spirit in Gods stewardship of the
world.
From the perspective of historical and future time, the Spirit that in the beginning
breathed life to the void continues, in the face of the myriad voids generated by
human sin (which have created devastation not only for humankind, but in the whole
earth), to infuse creation with the premonition of Gods possibility, an idea which
challenges both passivity and pessimism when it comes to social and environmental
problems. This understanding of the Spirit gives rise to the affirmation, often
neglected in fundamentalist theologies that creation continues.16 As Clark Pinnock
observes, A power of creativity is a work in the universe, which can be viewed as a
creaturely perichoresis of dynamic systems echoing the Trinitarian mystery. 17 It
thereby reinforces the unity of Christian conceptions of creation and redemption. The
Spirit of life is the messianic Spirit of creation and new creation, overcoming
14 Jrgen Moltmann, The Source of Life: The Holy Spirit and the Theology of Life, trans.
Margaret Kohl (London: SCM, 1997), 40
15 Lyle Dabney, The Nature of the Spirit: Creation as a Premonition of
God, (Australian Theological Forum conference, 2000) 96
16 Moltmann, Opcit, 55.
17 Clark Pinnock, The Flame of Love: A Theology of the Holy Spirit(Downers Grove,
Illinois: Inter Varsity Press, 1996), 67.

corruption and transforming the world into its consummate status as the Kingdom of
God". This has substantial implications for the way in which the gospel is understood.
It is to this matter we shall turn our attention next.
Conclusion
In this seminar we have discussed on how the Pentecostal churches look at the
contemporary Ecology.
A critical ecological analysis of Pentecostalisms theology of creation, Pentecostal
Environmentalism, and Pentecostal Churches and Ecology. We have come to
understand about it briefly and this will help us to understand the subject better.
Bibliography
Abraham, K. C. Theological Response to Ecological Crisis, Banglore Theological Forum. March, 1993
Chant, Barry. The Spirit of Pentecost: Origins and Development of the Pentecostal movement in Australia,
1870-1939, PhD dissertation. Sydney: Macquarie University, 1999
Clifton, Shane. An Analysis of the Developing Ecclesiology of the Assemblies of God in Australia,.
Sydney: Australian Catholic University, 2005
Cox, Harvey. Fire From Heaven: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the
Twenty-first Century. Mas: Perseus Books, 1995
Dabney, Lyle.The Nature of the Spirit: Creation as a Premonition of God,. Australian Theological Forum
conference, 2000
Faupel, D. William. The Everlasting Gospel: The Significance of Eschatology in the Development of
Pentecostal Thought. Sheffield: Sheffield Academic Press, 1996
Hall, Douglas John. Professing the Faith: Christian Theology in a North American Context . Minneapolis:
Fortress, 1993
Moltmann, Jrgen. The Source of Life: The Holy Spirit and the Theology of Life, trans. Margaret Kohl.
London: SCM, 1997
Pinnock, Clark. The Flame of Love: A Theology of the Holy Spirit. Downers Grove, Illinois: Inter Varsity
Press, 1996
Vk. Sang Tin. Women and Ecology : A response, Journal of Tribal Studies 8/2. July-December, 2004.
Yong, Amos. The Spirit poured on All Flesh: Pentecostalism and the possibility of Global theology.
Michigan: Baker Academics, 2005
Webliography:
https://www.faithandleadership.com/aj-swoboda-i%E2%80%99m-pentecostal-environmentalist
http://www.christianitytoday.com/history/issues/issue-58/rise-of-pentecostalism-christian-historyinterview.html