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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

EDE Theology in Scotland , vol. 19, no. 1 (2012): 63 – 77



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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,

T




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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

T




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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




page 72

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




page 75

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.




page 76

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”).


waste land: theological reflection on brownfield rehabilitation

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