Thanksgiving and Black Friday: Invitations to Develop Contentment

Thanksgiving is a unique holiday—one that invites us to reflect on the blessings we have received during the past year.  Christians have the special blessing of knowing personally the One True God from Whom all blessings flow.  An intimate relationship with God is made possible by faith in Jesus Christ, and nurtured properly through the spiritual disciplines of prayer, regular nourishment from the Word of God, and fellowship with the people of God. 

A healthy relationship with God produces, among other virtues, the virtue of contentment (Hebrews 13:5).  Contentment is an attitude that flows out of a thankful heart.  Our Thanksgiving holiday can be an occasion to enjoy the blessings of family, friends, and food; but, it is also a time to nurture a heart of thankfulness and contentment by reflecting on the Person and provision of God.  

As a Christian, at times I have experienced the joy of contentment; but I have also experienced periods of discontentment.   For me, and perhaps for many, discontentment is a “default attitude.”  Contentment must be forged and refreshed daily in the midst of a culture that promotes discontentment through media and social pressures.   Under the guise of maintaining social status, improving efficiency, staying current, or “treating ourselves to what we deserve”, we are urged to buy the newest editions, models, or styles “while they last.”  

How does a person find contentment?  The Apostle Paul states, If we have food and covering, with these we shall be content (1 Timothy 6:8).  Paul indicates that in Roman culture, like our contemporary culture, contentment was not a default condition.   He testifies, Not that I speak from want, for I have learned to be content in whatever circumstances I am  (Philippians 4:11).   Paul “learned contentment” by practicing submission to spiritual disciplines such as we have noted above.  This is not a contentment, as some have chosen to pursue, through an acetic lifestyle of abstinence from ‘pleasures’ that are seen as hindrances to reaching spiritual goals. 

So, how can we apply a Christian perspective to the holiday season? Traditionally, Thanksgiving holiday has been squeezed on either side by two commercialized holidays, Halloween and Christmas; but, at least the two adjacent holidays have been separated in time from Thanksgiving by a month or more.  However, with each passing year, increasing numbers of retail stores are opening earlier on “Black Friday” or in the late evening hours of Thanksgiving Day itself.   

Some are reacting to Black Friday by observing “Buy Nothing Day.”  Not a bad idea.  But, I wonder what the observers of “Buy Nothing” choose to do instead.   Maybe Maggi Dawn’s blog entry , “Black Friday: Buy Nothing Day” points us in the right direction.   She writes:

Last Friday, just before we began Reading Week at the [Yale] Divinity School, my team and I organized a Cafe Eucharist, the theme of which was Thanksgiving and Giving Thanks. One of the threads in the service was the disconnect between gratitude (thanks for what we have) and consumerism (the goal to get more, more, more). It feels somewhat urgent to me this week to resist the temptation to go shopping over the next few days. Half price practically everything is really tempting, especially just before Christmas. But I feel I would be paying with my soul, not just my dollars. We are going shopping today for the food we need, and firewood, and a tank of petrol/gas. No more. Then we are going to spend four days playing, watching movies, walking up some hills, visiting friends, eating enough but not to excess, reading by the fire, and enjoying the luxury of sleeping late in the mornings. And giving thanks.  Anyone want to join us?

How about you?  How have you spent Thanksgiving, and then Black Friday this year?  I have enjoyed being with our daughter and family, and precious time with our grandson, Caleb, and granddaughters, Kiara and Della.   Of course, they were gracious to allow me to finish this blog entry while watching the West Virginia Mountaineers defeat the Pitt Panthers in the “Backyard Brawl” 21-20. 

In our October entry, “Our Stewardship Is about God, Not Us,” we emphasized that godly stewardship is grounded in an awareness that The reverent and worshipful fear of the Lord is the beginning and the principal and choice part of knowledge (Proverbs 1:7, Amplified Bible).   Celebrating Thanksgiving affords us the opportunity to apply the important ingredient of “giving thanks” to the a life of “reverent and worshipful fear of the Lord…”   May God help us to use both Thanksgiving and Black Friday to develop lives that honor God in a consumer culture every day of the year.

Our Stewardship Is about God, Not Us

Stewardship is an increasingly common word that pops up in a variety of contexts. In church settings, of course, “stewardship” is often associated with a sermon to challenge the local body to fulfill its responsibility to give generously in support of the ministries of the church. Meanwhile, conservationists are now using expressions such as “land stewardship,” “water stewardship, and “Earth stewardship.” It seems that “stewardship” is one of those topics like “mother and apple pie.” Who can be opposed to it?

Yet, many who are familiar with the word "stewardship" may have only a vague understanding of its deeper meaning and significance. The Judeo-Christian Scriptures provide the only true basis for stewardship because they are based on objective revelation of God Who is Creator and Owner of creation and has appointed mankind to be stewards of creation (Genesis 1: 26-28; 2:15). The Bible also is rich with examples of godly stewards whose role it was to oversee the possessions and affairs of an owner. Joseph’s life in Egypt is recounted in Genesis 37-50, and Daniel’s life in Babylon and Persia is recorded in the book of Daniel.

The Apostle Paul states that “it is required of stewards (Greek: oikonomos) that one be found trustworthy.” The good steward is bound by duty to manage that which doesn’t belong to him or her, and does so out of a virtuous disposition characterized by trustworthiness, faithfulness, industriousness, and so on. The Apostle Paul, in Colossians 3, expands the concept of stewardship much beyond simply the act of placing money into the offering plate. He states in verse 3, “Whatever you do, do your work heartily, as for the Lord rather than for men...”

How then does a person become a faithful steward? From a biblical perspective, what are the elements of good stewardship in each sphere of our lives—at home, at church, at work, and in the local and global community (See Oikonomia, September 30, 2011)? Each of these spheres operates as a definable “system” of inter-working parts, like a household, or (in Greek) oikos. Along this line of thinking, it is necessary that we learn from spiritual instruction to understand our place and role as submissive stewards toward Almighty God as we serve within the household of His creation. Our stewardship of the physical world around us, is further informed through study of the natural science of ecology (oikos + logos: “the study of the workings of the oikos, house). In addition, the social science of economics (Greek, oikos + nomos) emphasizes the management and distribution of goods and services that are developed out of the rich stores of energy and matter of creation?

Recently, while pondering the elements of good stewardship, I was enlightened by a radio message by Chuck Bentley of Crown Financial Services. In his October 17, 2011 podcast of My MoneyLife, Mr Bentley, states that “stewardship is about God, not you. And specifically, it’s about fulfilling God’s purposes for your life.” In other words, the good steward has a God-centered perspective, not a self-centered one. Back in the 1970's, this God-centered concept was nicely illustrated by Bill Bright, now with the Lord, in his widely used “Four Spiritual Laws” tracts as part of the ministry of Campus Crusade for Christ.

To me, the Scriptural teaching that lays a good foundation for faithful stewardship is found in Romans 1. In verse 16, the Apostle Paul holds up the Gospel, the good news that Christ died for sinners (rebellious, self-centered stewards) and has the power to bring all who will acknowledge their sin and alienation back to God. Verse 17 states that the Gospel reveals the righteousness which is from God, and explains that we are made righteous not by works but by faith in the finished work of Christ on the cross. Verse 18-19 lament the denial and refusal of many to respond to the truth of the Gospel, being without excuse because of God’s clear revelation in creation. Finally, verse 20 points at the very element necessary for anyone to please God--i.e. be reconciled to Him and exercise faithful, God-centered stewardship. This verse states that,

Although they knew God, they did not honor Him as God or give thanks... – Romans 1:20a

As Bill Bright and Chuck Bentley emphasized, stewardship is not based on a self-centered perspective, but upon a God-centered perspective. The God-centered perspective begins as verse 20 states, with giving “honor to Him as God” out of a thankful heart. Honor begins in a daily prayer and walking relationship with God that is guided by our study and meditation in the Word of God under the teaching of the Spirit of God Who intercedes for us (Romans 8: 26). God’s Spirit helps us to apply the truths of Scripture [which] is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work (II Timothy 3: 16).”

So, we can see that godly stewardship requires that we honor Him as God; or, as Proverbs 1:7 states, The reverent and worshipful fear of the Lord is the beginning and the principal and choice part of knowledge (Amplified Bible). God will help us to develop a God-centered relationship which provides for further knowledge, wisdom, and obedience to His Word. To this foundation for stewardship there must be added additional elements necessary for the steward to live in obedience within the spheres of life noted above. One of these is the need to understand the context within which our stewardship must be exercised. This context includes both the authority structure ordained by God and God’s created order which we are called to study and understand (i.e. oikos + logos, or ecology) and to manage with honesty and integrity (oikos + nomos, or economics). We will discuss these aspects further in future blog entries.

Environmental Stewards Are ‘Grown’ within a Moral Community

The understanding that humans are morally and ethically responsible to exercise dominion and stewardship of the Earth is rooted in Genesis 1 and 2, and affirmed throughout the Scriptures. We understand from Scriptural revelation that humans are unique among creatures as God’s image-bearers who are morally nurtured by a social framework based upon heterosexual marriage, family, corporate worship, and government (Genesis 2; Romans). Stewardship of creation is fundamental to these social obligations according to Scriptural teachings on the observance of Sabbaths for the land and for humans; tithes and offerings; love for neighbor; and responsible treatment of animals.

Today, there appears to be a lack of moral consensus in matters related to love of God and neighbor, and it is linked to a similar confusion regarding our responsibility as stewards of the Earth. Therefore, those of us who emphasize the importance of stewardship of the creation (i.e. conservation of land, resources, and biodiversity) increasingly face audiences that do not recognize their moral responsibility toward their Creator or His creation. Environmental stewardship and evangelism are not separate options; but instead, are intricately linked within the sphere of our moral responsibility toward God, neighbor, and community (See “Christians and Climate Change”)

Consider David Brooks’ September 13 column in the New York Times entitled “If It Feels Right….” In it, Brooks reviews a 2008 survey by Christian Smith, a Notre Dame sociologist, and his colleagues. The survey is based on interviews of 230 young Americans, ages 18-23, to examine the emergence of their awareness of and basis for making moral choices. As reported in their book, Lost in Transition: The Dark Side of Emerging Adulthood, young Americans no longer forge their understanding and commitment to moral choices in the context of community. Instead, according to Brooks, “Smith and company found an atmosphere of extreme moral individualism—of relativism and non-judgmentalism.”

For example, one interviewee explained why she didn’t cheat to improve her grades: “I don’t know, I guess I want to be proud of my achievements and proud of what happened, and I want to feel like I had full control of the outcome, I think.” For her, and a growing number of “emerging adults” according to survey results, moral choices are viewed as a matter of individual taste. “It’s up to the individual. Who am I to say?”

To provide context to their assessment of “emerging adulthood” in America, Smith et al describe six “microsocial changes” that have combined to forge the development of a “new phase in the American life course.” The changes include the expansion of higher education and resultant delay in establishment of a stable career beginning in the post WW II era. This delay in turn was associated with a delay in marriage, thus allowing almost a decade between high school graduation and marriage for youth to explore “life’s many options in unprecedented freedom.” More recently, changes in the global and American economy have replaced the prospects of “stable, lifelong careers” with uncertainties that encourage emerging adults to experiment with career options while avoiding commitments.

Smith et al conclude:

Studies agree that the transition to adulthood today is more complex, disjointed, and confusing than it was I past decades. The steps through schooling, a first real job, marriage, and parenthood are simply less well organized and coherent today than they were in the past. At the same time, these years are marked by a historically unparalleled freedom to roam, experiment, learn, move on, and try again.” The authors describe the stage of “emerging adulthood” as one of “intense identity exploration; instability; a focus on self; feelings of being in limbo, in transition, in between; and a sense of possibilities, opportunities, and unparalleled hope… [but also of]…confusion, anxiety, self-obsession, melodrama, conflict, disappointment, and sometimes emotional devastation.

In concluding his review of Smith and colleagues’ Lost in Transition, David Brooks offers his readers the hope that “emerging adults” will take on more mature “moral horizons” as they enter the work force, marriage, and the influence of social institutions. However, Brooks also cites writers such as Charles Taylor who claims that “morals have become separated from moral sources. People are less likely to feel embedded on a moral landscape that transcends self.” Instead of “the group” serving as the “essential moral unit,” Brooks notes, “…people are led to assume that the free-floating individual is the essential moral unit. Morality was once revealed, inherited and shared, but now it’s thought of as something that emerges in the privacy of your own heart.”

The moral decline in general and a related rise in materialism and abuse of creation are, according to Michael Northcott (The Environment and Christian Ethics, Cambridge, 1996), the result of “the loss of spiritual, moral, and cosmological awareness of our place in the natural order…” However, Christians have the means of acquiring moral grounding and accountability through the divine plan of God revealed in Scripture. The victorious Son of God calls us individually to look by faith to His cross to receive cleansing from sin, atonement with God, and adoption as sons into the body of Christ. Then, as members of the universal and local church, the individual believer has opportunities to grow within a community of believers through the spiritual disciplines outlined in Scripture. Marriage and family are biblical institutions that also function as important parts of God’s plan to provide spiritual nurturing and accountability necessary for moral development. The church made up of strong families provides a source of stability and direction for local communities in which “emerging adults” can practice their steps toward morally and ethically responsible adulthood through roles in marriage, government, commerce, recreation, environmental education, and cultural arts.

Moral transformation within a community restores within the individual what Northcott calls an awareness of his or her “situatedness” within God’s love and moral authority, within the joy of loving one’s self and one’s neighbor, and within a growing sense of the “place” in which his or her community resides with its natural resources, history, and aesthetic beauty deserving of appreciation, respect, and conservation.

According to Dr. Ryan Messmore, founder of the Trinity Forum Academy, “Christians should do a better job preparing the emerging generation for courtship, marriage, and sex. We should be able to talk about these things ¬candidly in the body of Christ. Sadly, in many churches today the larger culture exercises more influence in shaping sexual and familial norms among young people (WORLD, June 18, 2011, Vol. 26, No. 12). Messmore elaborates on the role of local communities of authentic believers in establishing moral authority as follows:

Local congregations can address a wide range of emotional, spiritual, social, material, and financial needs. Beyond providing just money or food, they can offer accountability, discipline, modeling, and a sense of belonging in a supportive community. Similar to families, religious communities and ministries can also address problems at the level of the human heart, the level at which change is often needed to overcome the broken relationships and patterns of behavior that trap individuals in poverty. By pointing people to a source of meaning and purpose in life, these faith-based institutions can foster hope, strength, and perseverance in the face of difficulties.

Timothy Dalrymple, who manages the Evangelical Portal of Patheos.com explains how “intentional communities of believers” are addressing the social fragmentation of families and communities. He states in WORLD (December 04, 2010, Vol. 25, No. 24):

…some American evangelicals are reinterpreting vocation today by emphasizing a call to follow Christ and redeem the world together (all italics mine): Vocation is less a profession than a purpose pursued through our careers but also through the common life we share. Thus in urban centers such as Boston, New York, and Chicago, many evangelicals live in intentional communities. They share homes, buildings, or neighborhoods. They try to form enduring relationships and a healing presence within a community.

Shouldn’t our churches be “intentional communities” of believers regardless of geographic location? Communities that nurture morally healthy individuals, families, and government? Communities which become aware of their “sense of place” as expressed in a commitment to wise use of material resources, management of “waste”, and respect for the land and creatures? If you are aware of one or more “intentional communities” and ways that they apply moral values, I’d love to hear from you.

We have outlined factors that have contributed to the current moral climate and considered the essential role of church and community in reversing the decline in moral development. Finally, because stewardship of the environment is a moral and ethical issue, we can see that an environmental stewardship ethic within individuals can only be instilled in the context of a morally vibrant community that is aware of its “place” and purpose in the divine plan. I hope to pursue these ideas further with the intention of being salt and light in the physical and moral community to which God leads my wife and I during the next chapter of lives.

Land and Water Conservation: Value in the Unseen

Since 1999, I have been blessed to conduct research in land stewardship on the campus of Cedarville University with numerous biology and environmental science students. Beginning in 2006, we cooperated with staff of our Administration and of the Grounds Department in an effort to develop the functionality and aesthetic appeal of what we call “Cedar Creek and Wetland.”

By way of background, much of the precipitation that descends on our campus buildings, parking lots, and lawns becomes runoff water that flows in the storm drainage system to Cedar Lake and its outlet, Cedar Creek. Although we need buildings, roads, and parking lots, no one wishes to see the Earth paved in concrete or asphalt. Yet, our supply of fresh usable water can only be maintained if precipitation water is allowed to soak into the soil to recharge ground water. For this entry and percolation to happen we must exercise good stewardship of the soil and the plants we grow or allow to grow in that soil. Let’s consider the importance of biotic communities with saturated and sometimes submerged soil along streams and rivers. These communities are known as wetlands and they promote water retention and purification.

The quantity and quality of water leaving our campus on its way to the Gulf of Mexico via Cedar Creek, to Massies Creek, the Little Miami River, the Ohio River, and the Mississippi River depends on the little noticed and unseen work of soil microbes and plant roots that reside in the wetlands along small “headwater” tributaries like Cedar Creek and Massies Creek. It is here that water can percolate slowly and be cleansed of toxic pesticides, heavy metals, and dissolved fertilizer being carried in the water from lawns, fields, and industrial discharges. Given their role in storm water retention and water purification, wetland communities that flank streams, rivers, and lakes, function like kidneys. Hence, the water quality and biological health of large rivers are dependent upon the little noticed or unseen activity of headwater streams and wetlands far upstream. But, if these “headwater wetland kidneys” are to do their work, we must maintain them as healthy biotic communities with good plant and animal biodiversity which in turn creates a good soil environment.

Our research effort on campus is being conducted in conjunction with the construction of a new Health Science Building (HSB). Thanks to the Cedarville University Administration and the Grounds Department, we were able to participate in the discussion and planning of the landscaping and drainage necessary for the HSB. Students and I wrote the following mission statement to convey to the architects and university personnel our rationale and purpose:

The Cedar Creek and Wetland Project aims to apply ecological and biblical stewardship principles to manage runoff water on the Cedarville University campus, particularly adjacent to the Stevens Student Center (SSC) and the Health Science Building (HSB). This aim will be accomplished through construction of a "basin wetland" surrounded by an upward-sloping landscape to be populated with suitably adapted plant and animal species. In so doing, we aim to enhance stream water quality, plant and animal biodiversity, and aesthetic beauty while involving students in meaningful research experiences and conveying to the university community and visitors our intent to provide a landscape that models Cedarville University's commitment to the biblical mandate to exercise stewardship and care of creation.

The result of our discussions of building landscaping and drainage was the development of what we call a “basin wetland.” The basin collects storm water from roofs, sidewalks, and parking lots, and retains some of it to protect the stream during storms. Then, the water drains within hours from the basin, leaving an ongoing wetland area with slightly submerged or saturated soil. The sloping sides of the basin have soils that are more well drained and will support upland plant species. We are currently sowing and transplanting wetland-adapted plants into the basin and native prairie species in the surrounding upland areas.

As we introduced native plant seed and transplanted seedlings grown during the winter in our Plant Growth Lab, we also observed the preparation of the Health Science Building foundation and erection of its structural steel. Working to establish wetland and prairie communities in the shadow of this magnificent building reminded us of the similarities between construction of a building and ‘construction’ of a riparian wetland. For both projects, it is the little noticed or unseen activities that determine the outcome.

First, both a building and a wetland require the proper soil or earthen foundation. The foundation is not designed for visitors to admire, but without it, a building will be unstable. Likewise, a wetland community depends upon plants deeply rooted in good, “hydric” soils where the unseen benefits of a wetland can occur.

Second, both a building and a wetland community require regulation of the water table, or location of water-saturated soil relative to the surface. Without proper drainage to deepen the water table, no foundation can support a massive structure built upon it; and, without provision for water retention and limited drainage, a wetland will not be able to retain a high water table necessary to support hydrophytic (“water loving”) plants and associated soil microbes.

Third, building construction and wetland community construction both require patience over a lengthy period. Complex blueprints are developed to assure that each steel joint, bolt, conduit, and wire are properly installed and in the proper order. Wetland community construction involves a similar complexity in which adapted plant species must be selected and introduced based on the genetic blueprint of each species. The genetic code contained within each seed somehow guides the development of root, stem, and leaf of unusual plants such as Bullrushes and Sedges that can live in flooded or submerged wetland soil; others such as Switchgrass and Compass Plant are adapted to well drained, upland soils. Just as the functionality of a building depends on the proper development of systems that are hidden behind the drywall, so wetland and prairie plant species devote much time and energy to develop extensive root systems which are unseen beneath the soil.

Finally, the successful planning and construction of a building on a university campus that aspires to equip students through an education marked by excellence and grounded in biblical truth should go beyond simply providing for a firm foundation and proper assembly of necessary building systems. Building construction should also apply biblical principles that teach the importance of allowing the landscape, water, and creatures to flourish in association with the humans who use the building. We believe it is fitting that a “Health Science Building” designed to improve human health through the ministry of many well trained graduates should reside in a landscape that also enhances human health in a wider context through increased environmental quality and aesthetic beauty.

Today, both the building and the wetland community are “under construction.” It is our hope that the maturation of each will converge to contribute a sense of wholeness or “shalom” among humans and creatures evident to all who visit the Cedarville University campus. A “health science” for humans depends on stewardship of all creation so that all creatures can flourish as God intends.

What can you do? First, why not pray for construction workers’ safety as they work on the Health Science Building; and, pray that the seeds we have sown and plants transplanted will take root and prosper; and, that God may be honored by the results of both projects.

Second, if you are a “land steward”, you may wish to know how you can manage your soil and water to enhance the qualities described above. Farmers generally have access to soil conservation agents and programs through government agencies accessible online. However, if you are an urban resident, you may wish to explore “rain gardens.” See the Rain Garden Network as one of several websites with helpful information on how you can retain and conserve water, improve its quality, and enjoy gardening with attractive plantings : http://www.raingardennetwork.com/

Stewardship of Creation and “Natural Law”

Humanly speaking, 2011 has revealed a more violent and destructive side of the ‘natural world.’ In the aftermath of the late December earthquake and tsunami in Japan, snowstorms in January and February paralyzed the Eastern U.S. In the Spring, while tornadoes ravaged the southeastern U.S. and Joplin, Missouri, drought and wildfires consumed parts of western U.S., and the lower Mississippi Valley was inundated with flood waters.

God has called you and I to exercise stewardship over an often violent and unpredictable world. Yet in the face of a violent world, what does it mean to exercise stewardship or “creation care?” According to Matthew 7:24, the wise builder is one who builds on a firm foundation; yet even the firmest foundation is no match for a powerful earthquake. The land steward plants trees to stabilize steep slopes and to provide habitat and food for wildlife. Though it takes years to develop, the forest can be destroyed within minutes by a tornado.

What then is the point of caring for creation–caring for a world that seems to be more chaos than cosmos (order, arrangement)? According to Romans 8: 16-25, “the Spirit Himself testifies with our spirit that we are children of God...” but we, along with “the whole creation, groan and suffer...waiting eagerly for our adoption as sons, the redemption of our body.”

Is it still possible for fallen humans to exercise God-honoring stewardship of a creation “subjected to futility?” The answer is “yes.” According to Colossians 1:13, He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son...the Creator (v. 16), Sustainer (v. 17), and the One Who [came] to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven.

As members of the body of Christ, our conduct toward our temporary home, the Earth, is part of our calling to bring glory to this One Who died to redeem us and the whole cosmos (Col. 1:20). Although we and all of creation experience unpredictable violent events such as storms and earthquakes, our call to stewardship extends out of God’s original command to Adam. Adam was invited by God to study the created order, and to learn his place and purpose in that order (Gen. 2: 19-20). His study of the creation taught him that humankind was distinctly different from any other kind of creature and that there was as yet no suitable mate for him. Hence, Adam’s ensuing joy at the creation of Eve from his own flesh (Genesis 2: 21-25). Likewise, Adam and his descendants were expected to till and keep (serve and preserve; Gen. 2:15) the land– to study the soil, the water, the seeds and plants, and to understand the seasons for planting and harvesting.

Natural law ethics is consistent with what we learn in Genesis when it claims that there is order and purpose in the natural world, and that mankind is both capable and responsible for discerning this order and purpose. Thus, while we observe the eagle flying gracefully from her nest high in a conifer tree, we are supposed to learn from an early age that we are not made to jump out of trees. Likewise, we learn from our early years to establish a daily cycle of activity and rest. And, the farmer plants in the proper season and prepares to harvest in another season.

Application of natural law ethics can transform our stewardship through transformation of our character. The steward who views creation as having order and purpose will strive to learn more about his or her surroundings and how his or her actions will influence that order. The intent of the science of ecology should be to provide a theory of understanding of the natural order. Aldo Leopold combined aspects of natural law ethics and ecological holism to develop his “land ethic.” Thus, according to Leopold, “A thing is right when it tends to preserve the integrity, stability and beauty of the biotic community. It is wrong when it tends otherwise.”

Even though communities will continue to face devastating storms, earthquakes, and tsunamis, the extent of the effects of calamities can be minimized by wise decision making. For example, according to the Associated Press, the village of Aneyoshi in Japan escaped the damage from the March tsunami because it respected the ancient stone markers representing the elevation below which building construction was known to be hazardous.

"Everybody here knows about the markers. We studied them in school," said Yuto Kimura, 12.” Here, we have living proof of the true purpose of education, not only in science where we should learn about the natural order, but in ethics and in Scripture where we should learn what is “good” and “right,” and what we “ought to do.”

Case in point: The lower Mississippi River flooding in recent weeks. Not to point an uncaring and judgmental finger at the communities now suffering along the Mississippi, but rather to ask “what can we learn from flooding incidents along many of our rivers and tributaries?” Should we place markers along the flood plains of major rivers to restrict building in hazardous elevations? What are the boundaries of rivers? Certainly not the river banks which themselves have moved back and forth by processes of erosional cutting and sediment deposition. Can a river water or coastal tides be contained by dikes? We should know the answers from experience. Rather, we must focus on the cause of the flood waters.

Although we can have little influence on the volume of precipitation falling from the sky, our stewardship of the land does influence the fate of the rain and snow in a given land area, or watershed. Rivers overflow their banks when rainfall is unable to infiltrate into the soil and instead flows quickly into drainage ditches, creeks, and rivers. When we ignore “ancient boundaries” of rivers and proceed to drain wetlands and deforest or plow steep hillsides, we hurry the water into runoff that leads to flooding.

Certainly, creation often reveals a violent and destructive side. However, our lack of understanding of the natural order, or disregard for “boundaries”, and our resultant poor stewardship of the land multiplies the extent of destruction that can result.

Thanks for reading. Let me invite you to share other examples in which ignorance and/or disregard for the natural order cause multiplication of a calamity. Maybe you can also add a positive solution that has resulted from the lesson(s) learned. Meanwhile, may we heed the words of Scripture, Do not move the ancient boundary which your fathers have set (Proverbs 22:28), as it applies to every area of our lives– reverence and love for God, love for our neighbor, honoring parents, assisting the poor, and other fundamental moral responsibilities.

Mothers and Stewardship

The internet social gaming giant, Zynga, “has figured out how to make money from boredom.” As quoted in WORLD (April 23, 2011, “Cracks of Boredom”), Zynga’s Brian Reynolds, claims his company’s games such as Farmville and Cityville “take advantage of the ‘cracks of boredom that exist in everyday life . . . these micro downtimes of boredom are when people want to engage in the simple interaction of social games.’" Of the 60 million Zynga users each day, more than half are women. Online gaming may explain the decline in soap opera viewers, according to the article.

Meanwhile, on Sunday, May 8, Abby and I honored our mothers; Marietta and Esther; and, also Melinda, our daughter who is mother of our three grandchildren, Caleb (13), Kiara (9), and Della Salyers (3). Then, on Monday, May 9, we celebrated my birthday; a day on which my mother remembers the pain and the joy of bringing her oldest son into the world.

Thank you, Mom, for your labor of love which began sixty-four years ago and continued as you and Dad taught me to love God, people, God’s creation, plants, geography, and history. Even before going off to “first grade”, you introduced me to the treasure within books and the wonder of creation by walks among woodland wild flowers.

Summer, winter, seed time and harvest–the time has flown by. My wife, Abby, and I have sought albeit imperfectly to instill our love of God, people, the creation, and learning into our children; and, our grandchildren. We are also thankful for our grandmother’s, now with the Lord, who taught us to love and respect others, and taught us generosity by their generous giving.

What an honorable privilege God gives to our mothers and grandmothers who live according to God’s great plan and purpose for them. These women provide the roots and foundation of our cognitive and affective learning. Abraham Lincoln said, “I remember my mother's prayers and they have always followed me. They have clung to me all my life.” And elsewhere, Lincoln claimed, “All that I am or ever hope to be, I owe to my angel Mother.”

In the Bible, the Apostle Paul emphasizes the importance of mothers and grandmothers to his understudy, Timothy to whom he writes, I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you as well (II Timothy 1:5 ESV). Later, he states this principle of intergenerationality in teaching and learning which is needed to produce spiritual offspring: The things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also (II Timothy 2:2).

Each of us are entrusted by our parents and other spiritual mentors with the stewardship of truth and knowledge. As our parents and spiritual mentors have taught us by word and example, so we are responsible to produce fruitful offspring through biblical discipleship. Seen in the light of this truth, parenting is truly a “high calling.” How can the mother who catches the importance and challenge of this principle slip into a pattern of “downtimes of boredom?” Not that mothers, or anyone for that matter, are less spiritual if they like to play games, social or otherwise. But, the Scripture calls us to be stewards of our time, talents, and opportunities, including those all-too-brief years of parenting and mentoring. Perhaps a final example will convey my point.

On Mother’s Day, with our mothers living over three hours away, Abby and I were privileged to visit one of our “adopted mothers,” Esther Frye. Esther is a chalk artist who presents the message of the Gospel of Jesus Christ through her chalk art. In front of varied audiences, she narrates stories of people who have come to Jesus and uses fluorescent chalks and black lighting to illustrate the stories in glorious color.

When Esther was a high school student during the Great Depression, a chalk artist came to one of the daily chapel services then permitted in her public school. She loved art but could not afford lessons. So, Esther promised God that if He would provide a way for her to study art, she would use her ability to tell His story. Now, after 75 years as a chalk artist, Esther Frye has presented in dozens of churches around the world. She has also passed along this unique approach to evangelism to many students.

This Mother’s Day, May 8, was also Esther’s 97th birthday . But sadly, Esther lay barely responsive on a hospital bed in an intensive care unit. As she battled with pneumonia, her breathing was supported by a ventilator and she was unable to hear us well. We used a small white marker board to awkwardly communicate our love and prayers to her. While we stood by, another visitor named Sue came by and also used the marker board. We observed Sue’s awkward attempts to voice a message asking Esther to pray for her. She said, “I am scheduled to present a chalk drawing to a nearby church tonight and I am so nervous. Please pray for me.”

In those few moments, we were blessed with a true glimpse of what is meant by discipleship and the “stewardship (oikonomia) of truth and learning.” Lying helpless and frail on her bed, an old teacher was being honored by her young student who was about to carry on her chalk ministry for the glory of God. Because of her personal relationship with God through His Son, Jesus, Esther has been far from boring. Instead, she has been surrendered to God and has experienced a fruitful life of stewardship of the time and talent. May God help both our mothers and those whose path does not involve motherhood to find the joy that comes with submission to a Loving Savior Who along can provide meaning and fulfillment.

Let [each] regard us in this manner, as servants of Christ and stewards of the mysteries of God. In this case, moreover, it is required of stewards that one be found trustworthy. – 1 Corinthians 4:2

Could He? Would He?

For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.
For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened. -- Romans 1: 20-21

In our February post in Oikonomia, we discussed the attempts on the part of BioLogos Forum to harmonize the account of creation as revealed in Genesis with uniformitarian geology and the neo-Darwinian origin of species over millions of years by means of time, chance, and natural selection. This logic is based on the belief that our interpretation of the biblical revelation should be "enlightened" by the unfolding of new scientific understanding. We are not opposed to the integration of science and faith while recognizing each as a legitimate approach to understanding God's revelation. However, as we have noted, the BioLogos Forum operates from a platform that accepts evolutionary gradualism as the creative mechanism and bends the Scriptures to fit accordingly.

The questions raised by a "theistic evolution" approach to Genesis are numerous and we have raised many of them in the February post. We also noted how this approach leads to a seemingly endless series of assumptions about the intent and the authority of Scripture; and, even to the point of questioning the knowledge of the incarnate Son of God. However, the most fundamental question is, "Could He?" That is, "Could God have created the world as described in Genesis 1 and 2; and elsewhere in the Bible just as it is stated in the biblical text?" While there are many unanswered questions, it is obvious that there are an equal number of major questions that arise from attempts to make the Scriptures fit a naturalistic "origins science." We will address some more of these below (coming soon).

At the same time that many are asking "Could He?" in regard to God's creative work; others are asking "Would He?" with an equally perilous risk. That is, "Would a good, righteous, and loving God condemn to the everlasting lake of fire those who have not repented of their sins by the time of their death?" The answer according to Rob Bell, in his recently published book, Love Wins, is "No, Bell writes in Chapter 1, page 2:

Of all the billions of people who have ever lived, will only a select number “make it to a better place” and every single other person suffer in torment and punishment forever? It this acceptable to God? Has God created millions of people over tens of thousands of years who are going to spend eternity in anguish? Can God do this, or even allow this, and still claim to be a loving God?

There you have it. “Would He?” Bell’s answer seems to be “yes.” While he claims not to be a universalist (believing that all will be saved regardless of their spiritual state or desire to go to heaven), Bell claims that love will win in the end and that many will be saved as a result of God’s endless pursuit of His image bearers even after their deaths.

Rob Bell is not a theologian, but Love Wins is selling well as a result of its controversial nature coupled with an effective promotional effort by publisher, HarperCollins. If you'd like to read a well reasoned critique of Bell's logic, see "God Is Still Holy and What You Learned in Sunday School Is Still True: A Review of Love Wins” by Reformed pastor, Kevin DeYoung.

In 2011, with the “new enlightenment” continuing to exalt the supremacy of human reason over divine revelation, parade of questions with a long history continues-- “Could He?”, “Would He?” And, they date back to the oldest question of Scripture, “Indeed, did God say...?” (Genesis 3:1). How do you answer these questions--"Could He? Would He? Did He say?"