Skip to main content

Creation for its own sake


Psalm 104
The Bible is always being criticised for giving rise to a domineering attitude towards creation, in which human beings, and men in particular, are encouraged to exercise mastery over it. But that's only one strand of the Bible's creation theology, the one from Genesis. Psalm 104 gives a totally different perspective.

The Psalm celebrates almost the whole of creation purely for its own sake and with scarcely a reference to humankind. Even darkness and night are there so that ‘the animals of the forest’ can ‘come creeping out.’ In contrast, during the day while the lions are sleeping in their dens, ‘people go out to their work and to their labour until the evening.’

Another exception is the reference to plants. ‘You cause the... plants to grow for people to use, and wine to gladden the human heart, and bread to strengthen the human heart.’

But in most respects the rest of creation exists solely to please God and relate to its creator. ‘These all look to you to give them their food in due season; when you give to them, they gather it up; when you open your hand, they are filled with good things. When you hide your face, they are dismayed; when you take away their breath, they die and return to their dust.’

Human beings are mere bystanders, not the stewards of this version of creation. Our task is simply to ‘sing praise to [our] God… while [we] have being.’

Psalm 104 is a necessary corrective to the Genesis stories, but while creation does exist for its own sake there is also a role for human beings as collaborators with God and stewards of creation, because only we have the power to spoil it, to re-engineer it and to help care for it.

Comments

Popular posts from this blog

I don't believe in an interventionist God

Matthew 28.1-10, 1 Corinthians 15.1-11 I like Nick Cave’s song because of its audacious first line: ‘I don’t believe in an interventionist God’. What an unlikely way to begin a love song! He once explained that he wrote the song while sitting at the back of an Anglican church where he had gone with his wife Susie, who presumably does believe in an interventionist God - at least that’s what the song says. Actually Cave has always been very interested in religion. Sometimes he calls himself a Christian, sometimes he doesn’t, depending on how the mood takes him. He once said, ‘I believe in God in spite of religion, not because of it.’ But his lyrics often include religious themes and he has also said that any true love song is a song for God. So maybe it’s no coincidence that he began this song in such an unlikely way, although he says the inspiration came to him during the sermon. The vicar was droning on about something when the first line of the song just popped into his ...

Giotto’s Nativity and Adoration of the Shepherds

John 1.10-18 In the week before Christmas the BBC broadcast a modern version of The Nativity which attempted to retell the story with as much psychological realism as possible. So, for instance, viewers saw how Mary, and Joseph especially, struggled with their feelings. But telling the story of Jesus with psychological realism is not a new idea. It has a long tradition going back seven hundred years to the time of the Italian artist Giotto di Bondone. This nativity scene was painted in a church in Padua in about 1305. Much imitated it is one of the first attempts at psychological realism in Christian art. And what a wonderful first attempt it is - a work of genius, in fact! Whereas previously Mary and the Baby Jesus had been depicted facing outwards, or looking at their visitors, with beatific expressions fixed on their faces, Giotto dares to show them staring intently into one another’s eyes, bonding like any mother and newborn baby. Joseph, in contrast, is not looking on with quiet a...

Luther and Loyola

James 1:17-27 Mark 7:1-8, 14-15, 21-23 Within Christianity there has always been a tension between two poles. At one end of the spectrum stands Martin Luther, who said that Christian faith is about trusting in God to put us right - or make us righteous - through the saving death of Jesus. Luther came to this conclusion when he was a professor of New Testament studies in a little town in Germany called Wittenberg. One year he decided to teach his students about Paul’s letter to the Romans and that’s when it suddenly dawned upon him that Christian faith is all about trust. At the other end of the spectrum , stands someone like Ignatius Loyola the founder of the Society of Jesus. He spent a lot of his later life in crisis, first struggling to overcome severe wounds that he had suffered when he was a soldier and then during two short periods locked up in a cell by the Spanish Inquisition. He came to believe that the Christian life is a similar sort of struggle, a lifelon...