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andpower-relinquishinghumilitytowardsPossil’slandandpeople.
Intermsofthevaluesofthechurch,thisreinforcesthecapacityto
work‘with’notjust‘for’thepeopleandnon-humancreationofPossil.
Secondly,focussingonChristasredeemercallsusconstantlybackto
faithfulpractice,sothatthisworkdoesnotsimplydegenerateintoan
amusinghobbyorpastime,devoidofKingdomorientation.Third,it
placesChristasthesustainerof themissionof thepeopleofGodat
theheartofwhatwedo,ensuringthecapacitytopaceourselvesinthe
long-term.
Theseconvictionsdemonstratetheintuitiveunderstandingamong
researchparticipants thatCCC’spraxisofbrowneldrehabilitation
must primarily be rooted in the salvic work of Christ.2 Willis
JenkinshasopinedthatChristianenvironmentalethicshastendedto base its foundationon renewed formsof creation theologyand the
realignmenttoatheisticworldview.Heclaimsthistendstohappen
to the exclusion of soteriologyandChristology.But, Jenkins asks,
‘WhyshouldChristiantheologianstalkaboutnatureandworldviews
whenChristianity centersaround talkofnature andgrace?’3Faced
withthechoicebetweenthebio-centrismofDeepEcologyand the
anthropocentrism of the conservation movement,4 many Christian
environmental ethicists (including Michael Northcott)5 suggest a
shifttotheo-centrismasthewaytorelativisethecentralityofeithernature orman to the detriment of the other.Whileacknowledging
the importance of the shift, Jenkins critiques this tendency for not
drawingdeeplyontherichsoteriologicaltraditionsoftheChristian
faith.6Hewasspurredtomaketheseobservationsthroughhisstudyof
ThirdWorldpracticaleco-theologies,includingagroupofrevivalist
tree-plantersinUganda.7
Following Loren Wilkinson, Stephen Bouma-Prediger’s
ecological Christology suggests that the idea of Christ as the new
Adam is themost helpfulmetaphorof the atonementwith regardsto environmental mission because it ‘does the most justice to the
fullNewTestamentteachingofChrist’sinvolvementinthecosmos
both as Creator and Redeemer’.8 In light of CCC’s experience of
browneld rehabilitation,we can perhaps go even further and say
thatChrististhe NewGardener .WhereAdamwasoncegiventhe
culturalmandatetocareforcreation,butfailed(Gen1:28;2:15),so
ChristasthenewAdambecomesthetrulyfaithfulGardenerwhowill
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faithfullyfullthatmandate.Itisintriguingtonoteherethequestion
as to whether there were deliberately ironic undertones to Mary’s
mistakingoftherisenChristforagardener(John20:15).Christnot
onlyrenewscreationinitsultimategloryastherenewedJerusalem-
as-garden-city(Rev21),butalsosendshisChurchbyhisSpiritamidst
today’scitiestoanticipateandconcretisethereconciliationofnature
andcultureimpliedinthatvision.ItisnestledinthisChristological
understandingthatCCCcanfaithfullyoutworktheimplicationsofthe
Christianvisionoftheredemptionofnatureandculturethroughits
contemporarycontextofbrowneldrehabilitationinPossilpark.
KeepingtheTrinityattheheartofthework
TheimageofChristastheNewGardener,however,mustbebalanced
withsimilarbiblicalimagesoftheSpiritandtheFather.Theformer
as the one who brooded over creation (Gen 1:2) and descends to
empower the new ‘Gardener-disciples’ at Pentecost (Acts 2); the
latterastheonewhotendsthevineyardinwhichChrististhevine
andtheChurchitsbranches(John15:1).Inthisweareremindedthat
ChristologyisalwaysinherentlyTrinitarian. 9ThedoctrineofGodand
pneumatology(particularlyintheformofthedoctrineofmissio-dei)10
mustthereforeshapeamissionalChristology.In The One, the Threeand the Many,ColinGuntonputsforwardthethesisthataTrinitarian,
relational theory of creation is foundational to reconstructing the
distortedunderstandingofnaturepromulgatedbymodernity.
Intermsofurbangreenspace,JaneJacobshassoughttocounteract
the inuence of bothRomantic sentimentalism (through the urban
parks movement) and enlightenment instrumentality (through
modernistcitydesignandplanning)byturningtosystemsthinking.
Thismoveisrootedinanintuitiveunderstandingofhowmulti-faceted
inter-relationshipscombinetouniquelyshapeeachinstanceofurbangreenspace. Studying relationships between periphery and centre,
betweendesire-linesandexits,betweengeologyandidentity,iscritical
tounderstandingessence,formandfunction.Tothismustbeadded
anunderstandingofhow human interactionswithone another and
withthelandshapeagivenurbanspace.Jacobs’embracingofordered
complexityasamodeofthinkingthatseekstotakeseriouslytheway
that inter-relationshipsare foundational togreenspace construction,
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revealsadesiretomovebeyondthefalsequasi-divinationofnature
andtheoppositeurgetoinstrumentaliseit.Thisconcernwasshared
byColinGunton,asJamesHoustonpointsout:
The loss of this relatedness leads to the modern plight of
‘disengagement’11 and of ‘instrumentality’ in our attitudes
toreality,soitwasinconcernfortherelationalrecoveryof
truthandrealitythatGuntonwantedtoexploreaTrinitarian
understandingofcreation.12
What Jacobs intuited about greenspace design, Gunton explicates
theologically.ToGunton,modernitywas theproductofa rejection
duringtheEnlightenmentofanarrowtheismthatportrayedGodinmonisticterms.ThisnarrowtheismhadabandonednotionsofGod’s
immanenceincreationthroughtheincarnationandtheSpirit.Inturn,
thefalsemonistportrayalofGodwasperceivedtosuppresshuman
individuation,13andsoitwasconcludedthattheveryconceptofa
transcendent Godmust be rejected.14As a result, it was suggested
(schizophrenically) that human freedom could be found both in
the exaltation of the natural world to the space of transcendence
(Rousseau)and throughman’sdominanceovernature(Kant).15Taking
theanthropocentric logic ofboth together, a simultaneous severingofman’s relationship toGod and creation is observed.Modernity
notonlyalienatedmanfromnature(asalsoobservedbyLouvand
Northcott),italsoalienatedmanfromGod.
Gunton’s solution is to recover a more accurate understanding
ofGod’srelationshiptothecreatedorderthanthefalseconception
rejectedbymodernity.Insodoing,hehealsmodernity’sconceptual
severancebetweenman,land/natureandGod.Guntonoffersathird
way beyond the nature-culture dualism promulgated by modern
thought.ThisinvolvesrediscoveringthetruenatureandactivityofthetriuneGodheadinwhatGuntoncallsan‘opentranscendentalism’,
characterised by the concepts of perichoresis, substantiality
and relationality.16 Of particular interest is Gunton’s concept of
substantiality,bywhichheassertsthatourfreedomcanbediscovered
as the Holy Spirit reveals our substance in relationship to God’s
purposesforcreation.Truefreedomisnotdiscoveredintheimmanent
orderalone,butintheconvergenceofimmanenceandtranscendence
amidst nature as the Holy Spirit draws humankind and creation
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towardstheireschatologicalend.
The reality that the Holy Spirit brings the transcendent into
our immediate immanentexperience aspart ofhis role indrawing
humankind and creation to their eschatological end (Ps 104:30) is
the pneumatological counterpart (in termsof aTrinitarian creation
theology)ofWillisJenkins’ChristologicalassertionofChrist’srole
as themediatorofsalvation to the cosmos.17 TonyCampolooffers
a similar reading of John 3:16.18 One way to explore Trinitarian
creationtheology(andbyimplication‘newcreation’theology)from
apneumatologicalangleistoaskthequestion,‘towhatextentisthe
SpiritofPentecostthesameSpiritthatbroodedoverthewatersof
creation?’Theobviousanswerbeliesthepointofthequestion.Itserves
tomakeconnectionsbetweencreation,redemptionandtheactivityoftheSpiritthatarealmostnevermadeincharismaticchurchesinthe
West.CouldthisbebecausetheWesterncharismaticmovement(and
perhapsalsoglobalPentecostalism–asfarasithasbeenexposedto
Western thought)has remainedoverly syncretisedwithmodernity?
It is interesting, for example, that in their recent global review of
progressive Pentecostalism engaged in social action, Miller and
Yamamori’slistofeighttypesofsocialministriesdoesnotinclude
anymentionofecologicalmission.19The Dictionary of Pentecostal
and Charismatic Movementsdenesthecharismaticmovementas:
the occurance of distinctively Pentecostal blessings and
phenomena,baptismintheHolySpiritwiththespiritualgifts
of 1 Corinthians 12:8–10 outside a denominational and/or
confessionalPentecostalframework.20
InlightofGunton’swork,thisdenitionseemsoverlyanthropocentric
androotedintheworkoftheSpiritonlyas redemptorofhumanity
ratherthancreator/redeemerofthecosmos.Indigenous forms of Spirit-led environmental mission have,
however, emerged in contexts less inuenced by the modern
worldview.21InusDaneeldescribestheworkofZIRRCON22inthe
1980sinsuchterms.In1988ZIRRCONsetupanetworkofAfrican
IndependentChurchestosupportthemastheydevelopedaresponse
to the ecological devastationofZimbabwe.Theywere particularly
concernedwithafforestation,theprotectionofwaterresources,and
wildlifeconservation,andtheydevelopedaninnovativesetofliturgical
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practicesandtheologicalinsightstosupportthatmission.Therewasa
focusontheHolySpiritas‘EarthkeepingSpirit’,devotednotonlyto
thehealingofhumanitybutalsotothehealingoftheland.Anewtree-
plantingEucharistwasdeveloped,encodingthehonouringofGodas
therstplanteroftreesinGenesis.Thisboundthepraxisofecological
missiontotheheartofthechurch’sliturgicallife,andsimultaneously
celebratedtheimmanenceandtranscendenceoftheGardener-Christ.
Inaddition,theEucharistbecameaplaceofthe‘blendingofhealing
–ofhumansandoftheland’.23Daneelcontinues:‘Insuchblending
theinterpenetrationbetweenSonandHolySpiritisevident.Ritually,
therefore,christologyandpneumatologybecomeone,asAfricaenacts
theconvictionthat“theSpiritalwaysbringstheactivityoftheSonto
itsgoal”(Moltmann).’24Inevidencehereisafull-orbedunderstandingoftheworkoftheSpiritthatre-establishestheconnectionbetweenhis
workinGenesis,ActsandRevelation.Tellingly,Daneel’sreactionto
thisnewmissiologywastoadmitthat‘nolongercouldImaintainthe
Westerndualismofspiritualasopposedtophysicalreality.African
holism became the hermeneutic for theological reorientation.’25
Asimilarholism,muchcloser tohome,canbefound inScotland’s
pre-modernheritageofCelticChristianity,whichcombinedastrong
Trinitarianfocuswitharichtheologyofcreation.26
Other examples of the praxis of environmental mission in anAfrican context include the work of the recently deceased Nobel
Peace Prize winner Wangari Maathai who in 1977 set up a tree-
planting movement among Kenyan women called the Greenbelt
Movement. She helped transform the attitudesofKenyan churches
towards environmental mission by encouraging them to celebrate
EasterMondaywiththeplantingoftrees:
IfwecouldmakethatMondayadayofregeneration,revival,
ofbeingreborn,ofndingsalvationbyrestoringtheEarth,it
wouldbeagreatcelebrationofChrist’sresurrection.Afterall,
Christwas cruciedonthe cross. Ina light touch, I always
say,somebodyhadtogointotheforest,cutatree,andchop
itupforJesustobecrucied.Whatagreatcelebrationofhis
conquering [death] itwouldbe ifwewere toplant treeson
EasterMondayinthanksgiving.27
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Of particular interest in the context of this report is the fact that
Maathai’s movement began in an urban context with the planting
ofseven treesat apublicpark inNairobi.Fifteenyearslater,Tony
CampolowasencouragingevangelicalChristiansinWesterncitiesto
engageinurbantreeplantingasalegitimateformofenvironmental
mission:
ThebigcitiesofAmericaare,forthemostpart,onthevergeof
bankruptcy.Asthesecitiescut theirspending,oneoftherst
thingstogoisanyongoingprogramtoplanttrees.‘Buttreesare
afundamentalbuildingblockofahealthyurbanenvironment,’
saysDanSmithoftheAmericanForestryAssociation[...]This
kindoftreeplantingisawholenewkindofmissionarywork
forurbanChristians. Itbecomesawayfor thechurchtosay
‘wecare’totherestofthecommunityandforChristianstolive
outtheircallingtorescuedyingcreation.28
ReturningtoJaneJacobs,fromaChristianperspectivewerealisethat
arelationalunderstandingofhumaninteractionwithurbangreenspace
cannotbetrulyhumanisingwithoutalsoreconnectingpeopletothe
three-in-oneGodheadwhoistherelationalfoundationofallbeing.
Systemstheoryremainsahelpfultoolforgreenspacedevelopment,
butitmustbegroundedinarobusttheologyoftheTrinitytobetruly
faithful.Therelationshipsbetweenmanandtheurbanenvironmentare
heldtogetherbytheOneinwhomallrelationshipsndtheirsource.
In summary, we can see how the praxis of African Christian
ecologicalmission, illumined by Jenkins,Gunton andDaneel, can
pointbeyondJacobstoaninnovativeformofTrinitarianandSpirit-
ledecologicalmissionappropriateforurbangreenspacedevelopment
inWesterncities.
Citiesandthehealingoftheland–biblicaltheology
The question might well be asked, however, ‘if environmental
missionislegitimatewhydon’tweseemoreofitintheBible?’What
followsisanecessarilyshortanswertothequestion,rootedinbiblical
narratives from 2 Chronicles, 2 Kings, Ezekiel, Isaiah, Psalm 87,
Romans8andRevelation21.Theintentistolaythefoundationofa
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HereweseeanexampleofDaneel’sEarthkeepingSpiritatworkin
anurbancontext(Jericho),31healingthedegradationoftheland.The
actualcausesarenotnamed.Inthishealingmiracleananthropocentric
benetoccursbutthevectoriscreational.Noteparticularlytheuseof
theHebrewwordrapha(tomend,cureormakewhole)withreference
tothewaterofthewell.Thisisexactlythesamewordusedofthe
landintheChroniclespassage.T.R.Hobbsnotesthattheuseofsalt
asahealingagentis‘unknownelsewhereintheOT.’32Wasitthis
passagethatChristhadinmindwhenhetoldhisdisciples‘Youarethe
saltoftheearth’(Matt5:13)?Andifso,howmightthisinsightshape
urbanmissiontoday?Ifnothingelse,thispassageremindsusthatthe
comingSabbathrestforthelandpromisedbytheLordoftheSabbath,
Christ,will result insustainable landusage, be it the restrictionofunjustover-production(encodedintheJubileelawsofLeviticus25:4)
orthereversalofunjustdisuse,asanticipatedhere.
InEzekiel47asimilarelementalrejuvenationofearthbywater
occursastheSpirit,owingfromtheTempleofJerusalem,bringslife
tothelandoftheDeadSea.OftenreadincharismaticandPentecostal
circlesafterananthropocentricandgift-orientedpattern,thispassage
can also be read as a model of ecological renewal rooted in the
resurrectionofthecitybymeansofarenewedTemple.Theformer
approachusually asks the ‘renewal question’: ‘how deep havewegoneintothewater?’(meaningbythis‘howdeeplyhaveyoupartaken
ofapersonalexperienceoftheSpiritandaskedforhisgifts?’).The
latterinsteadasksmissiologicalquestions:‘wheredoestheriverow
to, and forwhat purpose?’Answer: it ows to a degraded habitat
andmiraculouslyrestoreslifethere.Likemosttranslations,theNIV
translatesEzekiel47:8bas‘WhenitemptiesintotheSea,thewater
there becomes fresh.’ The Hebrew for ‘becomes fresh’ is in fact
rapha(asbeforeintheepisodeofElishaatJericho)andcouldalsobe
translated‘thewatersofthesea shall be healed ’(asforexampleintheASV).33This,inturn,resultsinafurtherhealingofthesurrounding
land.TheuseofthewordraphahereconnectsthevisionofEzekiel
tothepromiseof2Chronicles,justlikethepassagein2Kings.The
Spiritofcreationisasconcernedwithhealingthelandasthepeople,
becausethetwoareinterdependent.
WalterBrueggemann shows that this vision of land restoration
isademonstrationofYahweh’scovenantcommitment to theexilic
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generation to bring them again into the land promise that he had
laiddown in theTorah.34 God’s covenantpurposesalways involve
theredemptionofhispeopleasanintegratedwhole,alongwiththe
alien,thepoorand the land .Thispromiseoflandrestorationremains
intheNewTestamentbutisextendedtoallpeoplesandthewhole
ofcreation,asweseeinRomans8:21andRevelation21.Theco-
minglingofananthropocentricinterpretationofthispassagewitha
broader,bioticoneyieldsrichbiblicalmaterialforacharismaticand
Trinitarian urban eco-missiology. This is especially the case when
werecallnotonlythatChristconsidershimselfthe‘springofwater
wellinguptoeternallife’(John4:14)inadeliberateechoingofthis
passageinEzekiel,35butalsowhenwerecallPaul’sdescriptionofthe
ChurchasthenewTemple(Eph2:21;1Cor3:16).JustasEzekiel’svisionwasgivenbyGodasanencouragement
to the exiled Babylonian Jews before their return to Jerusalem, so
too the stirring prophecy of Isaiah 61 was later used by Christ as
the foundationofhis vocation(Luke4).Hereagain,weobservea
strongconnectionbetweentheworkoftheSpirit(Isa61:1)andthe
healingoftheland(althoughthespecicwordraphaisnotused).
AlthoughLukehasChristreadoutonlythersttwoversesofthis
chapter, the implicationisthat, through the anointing oftheSpirit,
Jesuswillbetheonewhowillfulllandenabletheentirepromiseof the following verses.This includes verse 4: ‘Theywill rebuild
the ancient ruins and restore the places long devastated; they will
renew the ruined cities that have been devastated for generations.’
(IntheKJVthewordfor‘ruin’inIsa61:4istranslatedas‘waste’,
meaning‘wasteland’.)Takenasawhole,then,thisprophecyformsa
strongfoundationforapneumatologyandChristologyofwhole-city
redemption.ColinSymes,partofthecollaborativesupportgroupfor
theActionPlan,observedthatthewordheretranslated‘devastated’
isfromtheHebrewroot shamemwhichmeans(intheintransitive,ashere)‘tobestunned,grownumb,bedesolatedorlainwaste’.This
recallsthewaycreationgroansinRomans8:22.Itcertainlyseems
arichdescriptionof the stateof theurbanwastelandinPossil,and
incontextmaypointnotonlytotheideaofthewallsandbuildings
themselvesbeingrestoredbutalsoanywastedland(in situandex situ)
beingrehabilitatedtofruitfuluse.WalterBrueggemannpointstothe
samerootword shameminIsaiah62:4anddescribesthispassageasa
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particularlyrichevocationofGod’sdesiretorestoresuchdeledland
tohispeople.36
Ultimately both Ezekiel’s vision and Isaiah’s prophecy point
towardstheeschatologicalpromiseof shalom.Thisisthereconciliation
ofwholeofcreationandeachofitsconstituentelements–including
landandwildlife–totheGodhead.37TheimageryofEzekiel47and
Isaiah61isrecapitulatedinJohn’sgreatvisionoftheNewJerusalem
inRevelation21.Here,theTreeofLifehasbeenreplantedbythe
NewGardeneratthecentreofaresurrectedcitydevoidofbrowneld
land,where creation and human culture are intimately intertwined
andallisreconnectedtothepervasivepresenceofGod.Referringto
Ezekiel47,LeslieC.Allenwrites‘Barrenlandwastobetransformed
intoa sceneofsustenance and herbal healing,aperennial antidotetopainandneed.Rev22:2,drawingonaslightlydifferenttradition,
rmlyequatesthisblessingwiththetreeoflife.’38DavidSmithhas
shown how the narratives of Israel and the early Christians point
towardsGod’sover-archingcallingtothepeopleofGodtopartake
inhismissiontoredeementirecity-systems.39Thisalsoimpliesthe
redemptionofurbanecologicalsystems.N.T.Wright,commentingon
Romans8:19–21,writesthat‘asGodsentJesustorescuethehuman
race,soGodwillsendJesus’youngersiblings,inthepowerofthe
Spirit,torescuethewholecreatedorder,tobringthatjusticeandpeaceforwhichthewholecreationyearns.’40
The trope of city-redemption is certainly evident in Psalm 87.
While the meaning of this Scripture is ultimately difcult to pin
down,41 thispsalmdoessuggest thatintheNewCreationthemany
diverseGentileandJewishcitiesoftheknownworldwillbefound
nallyandfully‘inZion’.Thisisredolent,inananticipatorysense,
ofhowtheredeemedpeopleofGodwillndthemselvesfullyand
nally‘inChrist’.Thepsalmistisclearlystatingthatitisthe cities
themselves thatwill be declared to have been ‘born in Zion,’withZionbeingimaginedastheeschatologicalmother-cityofallcities.42
ItthereforeseemsnaturaltoaddGlasgowtothispropheticlist.Andif
Glasgowwillbefound‘inZion’intheNewCreationthenthecallof
theChurchtodayistoanticipatethisin all itsmulti-facettedaspects:
notjusttheanticipatedinclusionoftheGentiles,butalsothehealing
(rapha)of(urban)land.43Thepromisethatthecitiesthemselveswill
singthat‘allmyfountainsareinyou’takesonparticularresonance
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forurbaneco-missiologyinlightofthewaterimageryemployedin2
KingsandEzekiel.
Taken together, then, these narratives demonstrate the tension
betweenmodernityandJudeo-Christianitywithregardtothe latter’s
concernfortheintegrityoftherelationshipsbetweenthecreatedorder,
mankindandGod.Biblicalthought,actionandprophecyiscommitted
tothereconciliationandhealingoftheserelationships(Col1:16)even
asmodernityseekstotearthemasunder.
Notes
1 BryantL.Myers,Walking With the Poor: Principles and Practices
of Transformational Development (Maryknoll,N.Y.:OrbisBooks,
1999),116.
2 Willis Jenkins, Ecologies of Grace: Environmental Ethics and
Christian Theology(NewYork:OUP,2008),4.
3 Ibid.,13.
4 PeterHarris, Kingsher’s Fire: A Story of Hope for God’s Earth
(Oxford;GrandRapids,Mich.:MonarchBooks,2008),152.
5 Jenkins, Ecologies of Grace,14f.
6 Ibid.,15.
7 Ibid.,6.
8 Loren Wilkinson, “Christ as Creator and Redeemer”, in The
Environment and the Christian: What Does the New Testament
Say About the Environment?(ed.CalvinB.DeWitt;GrandRapids,
Mich.: Baker, 1991), 25–44, 39 f. Quoted in Stephen Bouma-
Prediger, For the Beauty of the Earth (Grand Rapids, Mich.:
Baker,2001),124.9 LesslieNewbigin,“EcumenicalAmnesia”, International Bulletin
of Missionary Research18.1(January1994):2.
10 DavidJ.Bosch,Transforming Mission: Paradigm Shifts in Theol-
ogy of Mission(Maryknoll,N.Y.:OrbisBooks,1991),10.
11 By‘disengagement’here,Guntonisreferringtothemodernbelief
that to correctly appropriate reality, humankind can and must
stepbackandassessitobjectivelyfromarationalperspective.To
moderniststhisobjectivityispossiblefromwithincreationwithout
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referencetoanythingexternaltocreation.ColinE.Gunton,The
One, the Three and the Many: God, Creation and the Culture of
Modernity (Cambridge:CUP,1993),13.
12 James Houston, “Creation and Incarnation”, in Caring for
Creation: Biblical and Theological Perspectives(ed.SarahTillett;
Oxford:BRF,2005),92.
13 Gunton,The One, the Three and the Many,26.14 Ibid.,27.
15 Ibid.,224.
16 Ibid.,210ff.
17 SeeJenkins, Ecologies of Grace.
18 John3:16aistranslated‘ForGodsolovedtheworld thathegave
hisoneandonlySon’intheNIV.Evangelicalsusuallyreadthe
‘world’tomean‘thosewhodonotknowChrist’(ananthropocentric
reading).TonyCampolo,however,haspointedoutthattheGreek
wordusedhereiscosmos,andarguesforastraighttransliteration.
ThisreadinginsteademphasisesthecosmicdimensionsofChrist’s
salvation. Tony Campolo, How to Rescue the Earth Without
Worshipping Nature(Nashville,Tenn.:ThomasNelson,1992),ix.
19 DonaldE.MillerandTetsunaoYamamori,Global Pentecostalism:
The New Face of Christian Social Engagement (Berkeley:UniversityofCaliforniaPress,2007),42.
20 Stanley M. Burgess and Gary B. McGee, eds., Dictionary of
Pentecostal and Charismatic Movements (GrandRapids,Mich.:
Zondervan,1988),130.
21 M.L.[‘Inus’]Daneel,“EarthkeepinginMissiologicalPerspective:
AnAfricanChallenge”,Mission Studies13(1996):132.
22 ZimbabweanInstituteofReligiousResearchandEcologicalCon-
servation.
23 Daneel,“EarthkeepinginMissiologicalPerspective”,180.24 Ibid.Cf.JürgenMoltmann,God in Creation: An Ecological Doc-
trine of Creation(London:SCMPress,1985),9.
25 InusDaneel,“ContextualisingEnvironmentalTheologyinAfrican
Society”,online:http://www.unisa.ac.za/default.asp?Cmd=ViewC
ontent&ContentID=7345(accessed7August2011).
26 PeterNeilson,Church on the Move: New Church, New Genera-
tion, New Scotland: An Emerging Prole(Glasgow:Covenanters;
Edinburgh:ScottishChristianPress,2005),116.
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27 Greenbelt Movement, “Heaven Is Green: An Interview With
WangariMaathai”,online:http://www.greenbeltmovement.org/a.
php?id=115(accessed24December2011).
28 Campolo, How to Rescue the Earth,139.
29 Richard Bauckham, “The New Testament Teaching on the
Environment: A Response to Ernest Lucas”, in A Christian
Approach To The Environment (ed.R.Carling;Oswestry: John
Ray Initiative,2005); originallypublished asa special issueof
Transformation: An International Journal of Holistic Mission
Studies(vol.16.3,1999).Formoreonthisimportantdiscussionsee
DavidW.Smith,Seeking a City With Foundations(Nottingham:
IVP,2011),124.30 Walter Brueggemann, The Land: Place as Gift, Promise and
Challenge in Biblical Faith(Minneapolis,Minn.:FortressPress,
2002),xix.
31 T.R.Hobbs,2 Kings(WordBiblicalCommentary13;Waco,Tx.:
WordBooks,1985),23.
32 Ibid.
33 Hobbs,2 Kings,23f.34 Brueggemann,The Land ,134.
35 DaveBookless,God Doesn’t Do Waste: Redeeming the Whole of Life (Nottingham:IVP,2010),84.
36 Brueggemann,The Land ,194(andalsoofthepassagein2Kings
2:13).
37 Smith,Seeking a City,163.
38 LeslieC.Allen, Ezekiel 20–48 (WordBiblicalCommentary 29;
Waco,Tx.:WordBooks,1990),280.
39 Smith,Seeking a City,127.
40 N.T.Wright,“TheLettertotheRomans:Introduction,Commentary
andReections”,The New Interpreters Bible (12vols.;Nashville,Tenn.:AbingdonPress,2002),X:596 (italicsmine).
41 MarvinTate, Psalms 51–100(WordBiblicalCommentary20;Dal-
las,Tx.:WordBooks,1990),387.
42 Ibid.,389.
43 Theusualreadingofv.7istoconnectittothePaulineletters(Eph
3:3–9andGal4:26),and theiremphasisontheinclusionofthe
Gentiles into the promisesofGod (Tate, Psalms 51–100, 393).
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ThismissesthereadingofPaul’sletter’swhichalsoemphasisesthe
healingofcreation(Rom8:19–22)–anequallyimportanttheme
of eschatological fullment often marginalised by evangelical
scholarship(butrecoveredby,e.g.,N.T.Wright,“TheLetterto
theRomans:Introduction,CommentaryandReections”).
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