Creation is good. And what a blessing it is to live on this earth and to dwell on this earth. From earth, we can see the sun, the moon, and the stars, as Genesis says - lights to guide us, and to mark the seasons, days and years. And on earth, we have oceans and land, plants and all kinds of animals. And humans. Humans - created in God’s own image.
And it is all bound together by God the Creator, and brought to life by God’s wind, breath, spirit…
And then God places the humans in charge of all the rest of creation, and pronounces it all supremely good.
What does it mean to be “placed in charge?” God has placed humans in charge of creation; but what does that mean? Has anyone ever said to you, “I’m placing you in charge?”
If you're an oldest child like I am, probably your parent said that to you once. “I’m going out, and I’m placing you in charge of your younger siblings…”
What did they mean by that?
Maybe you had a job where your boss or supervisor went on vacation… or maybe you were promoted… and someone said to you at work, “You’re in charge now…”
What did they mean by that?
God has placed humanity in charge of creation. Some translations say that God has given humanity dominion over creation, and commanded humans to subdue creation. But many scholars now feel that these are not adequate translations. Even Pope Francis. In 2015, the pope published an important document titled Laudato Si, and in it, he said, “dominion is not a correct interpretation of the Bible.”
And when the Bible says that humans are to master or subdue creation, the Pope offers an improved translation there as well. Humans, according to the Pope, are to protect creation. Humans are created to be protectors.
When an older sibling is put in charge of younger siblings, isn’t that their role? Aren’t they called upon to be protectors of their younger siblings?
At his inaugural mass in 2013, Pope Francis said: "Let us be 'protectors' of creation, protectors of God's plan inscribed in nature, protectors of one another and of the environment."
And later, on his first visit to the United States as pope, Francis stood next to President Obama on the White House lawn and called on world leaders to support communities most vulnerable to a changing climate. In other words, we are called upon to be protectors not only of creation, but also all our fellow humans.
Protectors of the land. Protectors of the sea. Protectors of the air. Protectors of all living things.
And it is only when we take seriously the role we have as protectors of the earth and protectors of one another that creation is determined to be supremely good.
And on the seventh day, God rested from all the work he had done. God could rest, because God had placed humanity in charge, to care for, and protect, all of creation and all of humanity.
Now there are some who prefer the older translations, no matter how inaccurate they may be. There are some who say we aren’t called to protect creation. They say the creation is a gift given to us to rule over, to subdue, to dominate, to exploit, to use however we see fit.
The job of protecting creation - they say - is God’s job. Not ours.
Often you will hear this from politicians with ties to big business, for whom the exploitation of the earth is profitable. They grow rich by destroying the earth. And they justify it by saying it’s good for the economy, and it’s God’s job, not theirs, to protect the earth.
And too many of their religious, evangelical supporters just nod their heads.
But when you take the time to actually read scripture and understand what scripture is saying, you see that they have all succumbed to the temptation of eisegesis. Eisegesis is making scripture say what you want it to say, rather than seeking out the truth. Eisegesis is a word that my seminary professor couldn’t say without snarling, a trait it seems he passed on to me.
Eisegesis.
And this act of twisting scripture to make it say what you want it to say is a form of “theological malpractice.” It is theological malpractice to use scripture to justify your refusal to care for creation. It is theological malpractice to use scripture to justify your refusal to care for your fellow human beings. Especially when it is done by religious leaders who should and probably do know better.
And notice how the two are connected: the same people who willingly exploit creation are also the people who willingly exploit their fellow humans. Instead of protecting and caring for the poor, the weak, the downtrodden, they are always looking for ways they can exploit the situation of the poor, the weak, the downtrodden, just so they can gain wealth or power.
And if some of the poor, the weak, the downtrodden die because environmental pollution makes their neighborhoods dangerous to live in, or if some of them die because we need to open up the economy even though we’re in the middle of a pandemic, or if some of them die because we need to demonstrate the power of the police force, that’s acceptable to them.
They are - as William Barber says - people in power who are too comfortable with other people dying.
Because they don’t see themselves as protectors.
For them, there is always a “but.” Love your neighbor, but… Protect one another, but… Help the poor, but… Welcome the immigrant, but…
There is always a “but.” There is always an excuse…
And they say "all lives matter." But they don't really mean that. There's a "but" there, too. That "but" is why we need to say: black lives matter.
Let me ask you: When your parents put you in charge of your younger sibling, and they return home, and your younger sibling reports truthfully to your parents that you were mean to them, you weren’t fair to them, and you did things you weren’t supposed to while they were gone - your parents will rightfully be disappointed and angry with you. And none of your “buts” are going to get you off the hook with your parents.
You were placed in charge. You were given the role of protector. You failed in that role, and now your parents must rightfully determine what the consequences will be as a result of your failure to exercise the responsibility that was given to you.
Right now, God demands from us an accounting of how well we have done as protectors of creation.
Right now, God demands from us an accounting of how well we have done as protectors of one another.
Right now, God especially demands from us an accounting of how well we have done as protectors of those who are most vulnerable - those against whom society has and continues to press its knee down, on the neck, choking off breath. Cutting off the Spirit. Destroying the most supremely good part of God’s creation.
And when God sees how well we've done with the responsibility that's been entrusted to us… When God sees how well we have cared for and protected creation, and when God sees how well we have cared for and protected our fellow humans...I fear that God’s judgment will be upon us. Because too many are not being protected.
But we can change. We can love our neighbor as ourselves. We can learn how to be anti-racist. We can stand and march with those who are vulnerable or oppressed. We can vote out those leaders who enact policies that exploit rather than protect.
And then, when God comes demanding from us an accounting of how well we have done as protectors, may God find that we have done a good job, so good that God says to each of us: well done, good and faithful servant. Well done.
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