"There are more things in heaven and earth, Horatio, Than are dreamt of in your philosophy." – Oh you had better damn know from what Shakespeare play that's from.
Those whose minds survived my first cosmology blog recently – welcome! Glad you could make it back to the land of the perpetually searching for truth. Today's blog, boys and girls, is about a lecture led by Sister Sarah Sharkey, a Biblical scholar and professor at Oblate Seminary. Following the theme "The Call to be Keepers of the Earth: The Biblical Witness," Sharkey's lecture basically breaks down a clear difference between man's supposed dominion over the planet and his actual domination. Elizabeth Johnson also suggests three models examined here: kingship, stewardship and kinship.
As with most other modern-day social controversies, the struggle here is to see what the ancient Biblical authors and influences were versus what our contemporary lenses say. This is an exercise in exegesis – based on an old Greek word that essentially means to a certain extent "to draw the meaning out of" a given text. The ancients really did appreciate the interrelationships among all living things and the integrity of creation. If you to were to read Genesis, perhaps you could see that this story of birth and development is wrapped in its cultural (limited) view of its time.
Theology geek alert!: Oh, I almost zapped back to my good ol' high school theology days. Recalling the first time I saw the image that is commonly referred to as the Heavenly Seat of the Divinity. It's a graphic representation of the ancient Hebrews' conception of the world at their time. God's heavenly seat rests above the superior waters. Below these waters lies the firmament or sky that resembles an overturned bowl and is supported by columns.
Through the openings (floodgates) in its vault the superior waters fall down upon the earth in the form of rain or snow. The earth is a platform resting on columns and surrounded by waters, the seas. Beneath the columns lie inferior waters. In the depths of the earth is Sheol, the ancient home of the dead (aka the netherworld). This was the same pre-scientific view of the "known" universe as that held by the Hebrews' pagan neighbors.
Sharkey's handout included a copy of this image of the ancient Hebrews' world. I nearly lapsed into uncontrollable joy upon seeing it. Though that would've been a bit unnerving for the mostly elderly audience in attendance. Just so many high school memories came back. That's for you, Father Wood, wherever you are! Okay, geek alert over. Sorry you had to see that.
What real text meaning exists in that timely conditioning? The first creation story, the very beginning of Genesis, essentially grants mankind dominion and authority. The author in the first chapter verse reserves the verb "create" only for God. Move to Verse 26 in chapter 1 – "Then God said: 'Let us make man in our own image, after our likeness. Let them have dominion over the (beasts)…' God blessed them, saying: 'Be fertile and multiply; fill the earth and subdue it. Have dominion over (beasts)…(and all the living things)…'"
Sharkey mentions that in ancient times "image" meant icon or statue, something typically reserved for certain individuals greater than others. Is it farfetched to think that this meant man is a ruler in a sense, but not just to rule, but represent God on earth. Maybe we are meant to act justly on God's behalf, to live with a sense of God.
Perhaps God's "command" is passed onto mankind, meaning we are meant to bring creation to its fullest potential – subduing it - and to work within our human boundaries without destruction and malignant manipulation. God must be suggesting shared and just divine rule here on earth, not exploitation. But some humans through the ages have come to see "dominion" as permission to dominate the world, trample upon it and do whatever they please.
Theologian Diane Jacobsen is one advocate of the "royal stewardship" idea. She stated at a Lutheran gathering a few years ago: "All humanity are kings and queens, and thus all humanity acts as royal caretakers of God's property, the earth and all that fills it. We are all, therefore, royal stewards." Jacobsen believes "dominion" is too loaded a word, and urges humans to remember that God rules justly and we live and prove ourselves by our service and sacrifice to not only God but to each other.
Get into Genesis chapter 2, the second creation story. As Sharkey explains it, God here is seen not so much as this mighty cosmic ruler, but a farmer, a potter. "These are the generations of the heavens and of the earth when they were created, in the day that the lord God made the earth and the heavens. And every plant of the field before it was in the earth, and every herb of the field before it grew: for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground. But there went up a mist from the earth, and watered the whole face of the ground. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."
Sharkey says that God, in a sense, "cultivated" man. And man was meant to cultivate – or to serve – the earth. In Genesis 9 God establishes a covenant with all living creatures through Noah after the flood wipes out the earth in a "do-over." He requires a proper responsibility in humans' care for animals and each other: "For your own lifeblood, too, I will demand an accounting: from every animal I will demand it, and from man in regard to his fellow man I will demand an accounting for human life. If anyone sheds the blood of man, by man shall his blood be shed; For in the image of God has man been made. Be fertile, then, and multiply; abound on earth and subdue it." Previous to this, God shows regret over the first version of mankind and intends to show that its dominion should never hold total, malignant sway over creation.
Some writers have viewed the first human – Adam – as coming from the earth like the animals and being engaged in its service. Theologians Michael and Kenneth Himes note that humans are intended to be in a relationship with each other. Theologian William French alluded to the notion that the covenant made through Noah means man is now fully, officially part of the earth community, not just its steward.
We are part of the earth, not just its overseer. We ought to care for it as best we can, with conservation, innovative technology and wise use of remaining natural resources and food supplies. Otherwise, we run the risk of ruining ourselves along with the other species that populate this planet, right? We are one with the earth and the universe. We are our brother's (and sister's) keeper. It may sound hippy to you, but just think about it for a while.
The final lecture I managed to attend was Susan Mika's workshop on business practices and environmental ethics. In spite of driving rain and winds, I made it to the mid-morning conference only to find Mika speaking to one – yes, one – attendee in a small room that was part of a larger yet relatively quiet and – at the time – vacant conference building.
Unfortunately, I was also suffering from a hangover. I had gotten a few hours sleep, but still lacked a great deal of energy. So I stood close to the door, acted as purely the silent observer and took notes. Feel free to explore these topics for more information offered by Mika, who is associated with the Interfaith Center on Corporate Responsibility.
ICCR's membership is an association of 275 faith- based institutional investors, including national denominations, religious communities, pension funds, foundations, hospital corporations, economic development funds, asset management companies, colleges, and unions. ICCR and its members press companies to be socially and environmentally responsible. One such organization mentioned is Domini Social Investment, an investment firm specializing exclusively in socially responsible investing.
The point is that many businesses and organizations brag about being responsible in terms of keeping the ecology safe and caring for their workforces. But actions and numbers speak louder than words. And other businesses and organizations whine about how much it will cost to be more sensible for the environment and labor practices. And rising operational costs are passed down to customers. Bull shit! Such businesses and groups are simply lazy and only care about profit…or more to the point, care about how much they can gouge customers and their wage earners alike.
There is a cost to responsibility. But there's a greater cost for irresponsibility. Anyhow, hope you enjoyed my eco-spirituality magical mystery tour online. You're encouraged to comment, question or rage against the machine. Gracias, mi amigos!
