Movement Magazine Issue 156

Challenging dualism,
living by shalom.
Dualism is the concept of dividing an understanding of the
world into two opposed or contrasting aspects, e.g. spirit
and matter; humans and nature; body and soul; heaven and
earth. It has no real biblical basis, yet has influenced Christian
thinking, especially eco-thinking, for more than 1500 years 2 .
Christian dualism argues that: heaven is the sole dwelling place
of God; our ultimate destiny is heaven; this earth and cosmos
will be destroyed by fire; and there will be a new heaven and
earth. Interest in this environment is therefore meaningless:
the earth is to be exploited.
Challenging this, the central biblical concept of reality is
summed up in a single word: shalom. Usually translated
as ‘peace’, but more accurately, ‘wholeness, integration,
completeness, everything moving together in dynamic
harmony’, shalom is the message of Jesus (identical to the
‘kingdom of God’); and it should be our message too 3 . Shalom
is about all relationships, and proclaims creation’s destiny. We
will all be part of a renewed creation, not somewhere else but
here 4 . Shalom works for the physical wellbeing of all things
without exception, challenging injustice in all its forms. Shalom
is the Christian’s ecological mandate.
Challenging dominion,
living by ‘meekness’.
The single most eco-destructive biblical idea has been the
belief that God gave humans ‘dominion over the earth’ (Gen
1:26,28 ). The traditional interpretation is wrong. The Hebrew
1
Humanists, though atheists, frequently speak of ‘spirituality’ as ‘that which lifts the spirit, touches the higher elements of the mind,
connects with the need to be part of something much larger than ourselves’
2
For example the phrase ‘heaven and earth’ is a merism, a biblical way of speaking about their totality and completeness, the complete
opposite of setting them against each other or even contrasting them.
3
See Isa 9:7; Lk 10:5, 11; Acts 10:36; Eph 2:17 et al
4
Peace / shalom on earth (Isa 11:6-9; Lk 2:14), New Jerusalem comes down to earth (Rev 21:2)
5
See Douglas-Klotz N. 2003, The Genesis Meditations: a shared practice of peace for Christians, Jews and Muslims, Quest Books; 266
6
See the significance of the word ‘with’ (implying close relationship) in Mk 1:13; Job 5:23; Hos 1:18 et al
7
Mat 5:5 quoting Ps 37:11; see also Zec 9:9-10 where the words ‘dominion’. ‘meekness’ and ‘shalom’ are all used together.
8
See F Hauck and S Schulz article ‘Praus’ in Kittel G and Friedrich G (eds). 1968, ‘Theological Dictionary of the New Testament’,
Eerdmans; 645-651 and Barclay W. 1956, ‘Gospel of Matthew (Vol 1) The Daily Study Bible, St Andrew Press, Edinburgh; 91-93
9
See Mk 4:35-41; 11:1-11; Lk 12:24,27 et al
phrase v’yirdu can mean ‘dominion with’, but never ‘over’ 5 . We
are meant to ‘image God’ (Gen 1:26) by ‘living with creation in
shalom’. We are called to companionship with creation (Gen
2:18-19). Here the word ‘with’ is one of the most significant
words, from an ecological viewpoint, in the whole of scripture 6 .
Jesus interprets dominion using the concept of meekness;
‘strength under perfect control’. He says, ‘The meek shall
inherit the earth’ 7 . A biblical understanding of meekness holds
together in a single concept, three seemingly incompatible
ideas 8 :
1. Selfless anger and rage against injustice
2. Serene poise of deep and strong self-control
3. Simple gentleness energised by love and compassion
Jesus continually demonstrates these: by stilling the storm;
riding a wild donkey-foal into Jerusalem; and using flowers and
birds as examples of God’s character and love 9 .
So, beginning with two foundational ideas, Christian ecotheology
enables us to focus our thinking and understanding,
setting the faith in action agenda regarding ecology and the
environment.
Noel Moules is a teacher, author and activist for peace and deep
ecology. He is the author of ‘Fingerprints of Fire, Footprints of
Peace: a spiritual manifesto from a Jesus perspective’ and his
new project is www.christiananimism.com
TIME TO BE
CREATURE KIND?
Christianity has a bad name among those
campaigning for animal rights. In Peter
Singer’s 1975 landmark book Animal
Liberation, he complained that Christianity
problematically united Greek and Jewish
ideas about animals and spread the idea that
only human life mattered. Many Christians
seem happy to take Singer’s word for this,
believing that their faith gives them no
reason to be concerned for animals.
That wasn’t the view of the 180 people
who gathered in London this past March
In the nineteenth
century British
Christians, together
with a prominent Jew,
lobbied successfully
for the first legislation
against cruelty
towards animals, set
up the organisation
that became the
RSPCA.
for a conference entitled ‘Is Christianity
Good News for Animals?’, in what may
well be the biggest gathering on this topic
since the late nineteenth century. At the
conference I argued that many Christians
are concerned about animals, but their
concern is disenfranchised: their churches
don’t help them understand why they
should be concerned about animals, leaving
a gap between their faith and their love of
animals.
It’s odd that people don’t naturally think
about the connection between Christianity
and animals, because in the nineteenth
century British Christians, together with
a prominent Jew, lobbied successfully for
the first legislation against cruelty towards
animals, set up the organisation that
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