Environmental Problems Increasing

Decrease in fresh water supplies

The shortage and limitations of fresh water access is one of the main problems of the 21st century,¹ and it is affecting the human population at a global level, particularly in certain arid regions. The changes expected for the coming decades in terms of the increase of the world population, the increase in consumption and the increase of the difficulties of access to fresh water, will accentuate this situation,² so much so that some authors have called it "blue gold."³

Access to water suitable for consumption, as well as the rational management of freshwater ecosystems, are essential for human health, the sustainability of the environment and economic prosperity. Currently more than 2 billion people live in countries with too much stress due to water deficit. North Africa and Western Asia experience water stress levels above 60%, indicating a high probability of water shortages in the future.⁴ Water tables fall and rivers and lakes dry.⁵

The forecast is not good. If this trend continues, by the year 2050 it is expected that at least 25% of the world population will live in a country affected by chronic or recurring shortages of fresh water. Due to this, one of the 17 objectives that the UN has proposed for sustainable development is "ensure availability and sustainable management of water and sanitation for all."⁶

Deforestation, desertification and loss of biodiversity

The loss of forests brings serious consequences: soil erosion due to lack of vegetation, loss of soil nutrients, decrease in biodiversity, interruption of the water cycle and increase in CO2 levels when forests are burned. The ecological and social impacts of deforestation are aggravated by the destruction of large-scale forests by agribusiness and other corporations. One sixth of the world's land surface has been degraded as a result of intensive livestock farming and poor agricultural practices. If the current rate of deforestation in the Amazon continues, our most important "green lung" in the world will disappear in 40 years.⁷

The process of deforestation is intimately linked to that of erosion and desertification, which involves an irreversible loss of soil fertility, a problem that is affecting millions of people in the fight against poverty. Haiti and several African countries are critical examples.⁸ According to the UN every year 13 million hectares of forest disappear and the persistent degradation of arid zones has led to the desertification of 3.6 billion hectares. From 1998 to 2013, about one fifth of the earth’s land surface covered by vegetation, showed persistently declining trends in productivity.⁹

The disappearance of forests influences the loss of biodiversity, which continues at an alarming rate according to the Red List Index.¹⁰ Wild species are becoming extinct 50 to 100 times faster than their natural rate of extinction due to the pressure of human activity such as intensive agriculture, forest exploitation activities, intensive fishing, urbanization, infrastructure development, and pollution. If these species are lost, the most immediate consequences are the rupture of the balance of the ecosystems and the planetary balance and, in the longer term, the loss of genetic information.¹¹

Due to all this, in the 2030 Agenda on Sustainable Development, one of the 17 goals that the UN has proposed is: "Sustainably manage forests, combat desertification, and halt and reverse land degradation and halt biodiversity loss."¹²

Climate change

Climate change is one of the greatest challenges of our time and its adverse effects affect all countries on all continents. The disturbance of the carbon cycle due to human activity using fossil fuels (oil, coal, natural gas) has increased atmospheric carbon dioxide (CO2) which, together with other gases from other activities, has caused an imbalance in the greenhouse effect.¹³ As a result there has been a global warming of the atmosphere that is causing a rupture of natural balances.

The generation of energy and motorized transport are the most important causes of the increase in CO2 produced by warming.¹⁴ Global emissions of carbon dioxide (CO2) have increased by almost 50% since 1990. Emissions grew more quickly between 2000 and 2010 than in each of the previous three decades; emissions have never been so high. Using a wide array of technological measures and changes in behaviors, it is still possible to limit the increase in global mean temperature in this century to 2° C (Celsius) above pre-industrial levels. Data from the UN mention that global temperatures continued to increase in 2016, setting a new record of about 1.1°C above the pre-industrial period.¹⁵ The year 2017 was the warmest year that has been seen without the influence of El Niño that raises temperatures naturally. The five hottest years recorded by the NOOA have occurred since 2010.¹⁶

Some of the effects of climate change are the rise in global temperature, the rise in sea level, and more extreme and frequent meteorological phenomena. Warming brings serious consequences such as floods, increased frequency of storms and droughts, acceleration of the extinction of species, and spread of contagious diseases. According to the UN, the oceans have warmed up, the amount of snow and ice has decreased, and the sea level has risen. Average sea level rise is predicted as 24-30 cm by 2065 and 40- 63 cm by 2100. Most aspects of climate change will persist for many centuries even if emissions are stopped.¹⁷ The historic Paris Agreement brings together nations to strengthen the response to climate change.¹⁸

Stephen Hawking predicted that Earth has about 200 years left due to climate change. He also offered free tickets to Venus, a planet much hotter than ours, to world leaders who are recognized because they deny climate change despite the fact that there is ample scientific evidence to certify that it is happening.¹⁹ Moreover, not all Christians are aware of this problem according to a study conducted by Yale University.²⁰

Environmentalists predict alarming and unpromising answers to the question that Jeremiah asked himself: "How long is the land to mourn and the vegetation of the countryside to wither? For the wickedness of those who dwell in it, animals and birds have been snatched away ... The whole land has been desolate, because no man lays it to heart" (Jeremiah 12: 4, 11, NASB).

Although the "expiration date" of nature on this planet is only known by God, some of these problems show that, if the man of sin continues to act like this, the moment of disaster would be closer.

Environmentalism-Eschatology Dilemma

Eschatology coincides with the predictions that nature will be out of control and will eventually be totally destroyed. It also supports the idea that these natural states form part of the events that occur in the time of the end (2 Pet. 3:10). As Adventists this creates a dilemma. From protology, it has been learned that this is the world that God has entrusted to "subdue it, and rule over" (Gen 1:28, NASB) and to "cultivate it and keep it" (Gen 2:15, NASB). No matter how much you want to justify the care of creation, Peter is emphatic pointing out that "the heavens will pass away with a roar, the elements will be destroyed with intense heat, and the earth and its works will be burned up” (2 P 3:10, NASB). The belief in the imminent return of Jesus and that everything will burn can lead us to neglect the care of the Earth and even to excuse the imprudent exploitation of its resources. Take care of what will perish?

Adventist approaches to the dilemma

As part of the 28 fundamental beliefs, the Seventh-day Adventist Church holds in its belief number six that: "The first man and woman were made in the image of God as the crowning work of Creation, given dominion over the world, and charged with responsibility to care for it."²¹ Also, belief number seven concludes that they were "created for the glory of God, they are called to love Him and one another, and to care for their environment."²²

Around the 70s, society in general began to be more aware of the finite nature of the earth's resources and the problems that human activity poses for the environment. Seventh-day Adventist authors began to address the issue of Christian responsibility for the conservation and renewal of the earth. Their writings included discussions regarding the growing ecological crisis and efforts to develop an environmental conscience among Adventists. They developed a vision of the relationship between theology and ecology,²³ applying in a more effective way the convictions about the first things and the last things.²⁴

It was only in the 1990s that the Seventh-day Adventist Church made three statements regarding the environment and its care where it explicitly, among other things, mentions that “as Seventh-day Adventists, we hold its preservation and nurture to be intimately related to our service to Him."²⁵

Consequently it can be said that in these statements, Adventists are aware as a church of the responsibility to take part in these concerns. But as Jan Paulsen, at that time president of the worldwide church, asked himself, “Is caring for the environment ‘an Adventist issue’?” Answering this question raises three attitudes presented among members of the church: (1) Indifference towards an issue that some see as a sideline to our core mission; (2) Caution toward some of the political and philosophical rhetoric that often accompanies the language of ecologists; (3) Frustration that we have too often stood by, silent, when Adventists have refrained from making statements when it should have been done.²⁶

The dilemma is not resolved by any of these attitudes.

Caring for the environment is part of the mission

It is worth asking whether a greater participation of the church in environmental causes would help or be a distraction from the most important task that is to share Christ with others. Could it be part of what the church is really trying to accomplish?

The church from the beginning, has understood the need to face the fulfillment of the mission with a wide range of activities, not just preaching. That is why it is also channeled into education, health, humanitarian assistance, religious freedom and others. "This holistic approach—modeling the ministry of Christ within our communities—will only be strengthened as we highlight also our care for the physical world."²⁷ Adventism is interested in the whole person. The Adventist faith is grounded in the message of the totality of Christ: in a spiritual transformation that also includes the emotional and physical being. No aspect of human life is beyond the reach of Christ; no human activity is beyond his care.²⁸

Thinking of Adventists, most of them baptized adults living in developing nations, where their daily priority is the struggle to survive, it would seem unreasonable to ask them to take care of the environment, for example to worry about endangered species, and to think about long term in the well- being of future generations. But there is a reason why these people should also participate: getting involved in responsible environmental behaviors not only benefits humans in the long term but can improve the quality of life of those who implement them, because the environmental factors are linked to health.²⁹ Caring for creation benefits us right now, not only in future generations. A healthy environment promotes health: "The things of nature are God’s blessings, provided to give health to body, mind, and soul."³⁰

The people of God are seen fulfilling the original purposes of God. The biblical doctrine of creation would imply that the mission should include the land and the work of man-steward in its favor. It can be asserted that the stewardship of creation is based on the character of God since man has been created in His image. The Scriptures require it from the beginning to the end, and it is part of the good news that must be shared, preached and lived. By proclaiming that Jesus is the restorer of all creation, a far-reaching salvation is shown: healing of creation and restoration of all things. This glorifies our Savior and makes the gospel more convincing to the world.³¹

Be socially involved beyond the personal

On the other hand, the association of environmentalism with certain political and philosophical rhetoric is of concern. This has meant that some Adventists are not involved in environmental proposals, to avoid being associated with people or groups that do not agree with their principles.

For example, Darwinian naturalists and New Age pantheists are at the forefront of efforts to protect the environment: The first from an atheist point of view, and the second ones in their affirmation that everything is part of God.³² Because of this, many Christians prefer to withdraw from environmental proposals.

In the same way, it is usual for the environmentalists' agenda to be accompanied by a political battle between governments, financial consortiums, scientists and others. This leads Adventists to withdraw, and not get involved. However, accepting that the Bible asks to be good stewards of God's creation should go even further than personal life, because many of the issues can be better addressed at broader social levels. This requires being socially and politically active.³³

Such concern for global, national and local communities was among the first Seventh-day Adventists who were aware of their responsibility to their fellowmen and as citizens. Led by Ellen G. White, they campaigned publicly against slavery, for the prohibition of alcohol and tobacco, and for freedom of conscience. Her example is honored by striving to make this planet better.³⁴

Maybe now is a good time, due to some statements by the current US president, to reaffirm, as was done in 2015, the declaration made as a church 23 years ago in view of the dangers of changes in climate: “The world membership of the Seventh-day Adventist Church requests that the governments concerned take steps necessary to avert the danger.”³⁵

It should be noted that the action of the church can be done on two levels, which can even be simultaneous. It is possible to work aiming at the structural, as in the political spheres, but it can also be placed in the circumstances ambit, addressing specific, concrete problems of the community where one lives. The scope of small actions is the basis of any higher level initiative. And since the Adventist Church is global, it is evident that ecological crises will adopt different presentations according to each particular environment. Adventist congregations should be alert to environmental problems that will be different depending on the region in which they are located.³⁶

As the redeemed of the earth, we have an even higher motivation than the pantheists of the New Age, Darwinian naturalists and environmental politicians to take care of the earth. It should not be allowed that they alone assume leadership in this area.

The Highest Motivation Based on Biblical Concepts

What are the ingredients of that highest motivation to take care of the environment? Next, the biblical concepts are reviewed in the eschatological context, recalling once again the original plan of God.

In Genesis God creates environments and their inhabitants, declaring that everything was good, and blessing them. He involves himself in the work and cares for it. Because nature was organized as a dynamic whole, He gives instructions to ensure its sustainability.³⁷ Definitely, He lets the human being know that he has to use the available resources for his sustenance and well-being, that he has to take care of the ecological system with interest, and that he has to expand the domain that is granted to him over nature until covering the earth, based on the Edenic model (Gen 1:26, Gen 2:15, Ps 8:3-8). Ellen G. White writes: "The home of our first parents was to be a pattern for other homes as their children should go forth to occupy the earth."³⁸

Within the instructions are the theologically parallel expressions: "subdue it, and rule over it" (Gen 1:27-28) and "cultivate it and keep it" (Gen 2:15). They should be read together to better capture their intention, and in the context of human beings newly created in the "image of God". Therefore, “subdue it” implies a correct relationship with the environment.³⁹ Human beings would have to be benign rulers, intelligent administrators. God gives them dominion in an act of trust, to manage resources wisely.⁴⁰ Exercising dominion over the land is not permission to use and abuse, destroy without thinking about the consequences. A license for exploitation without meaning, is out of context.⁴¹

On the other hand, the creation of God must be taken care of, not because it is divine or worthy of adoration, but rather because God made it.⁴² Ecosystems and their components have an intrinsic, theocentric, not only instrumental, anthropocentric value.⁴³
Value is attributed to them because they testify of the Creator and their loving care to provide all things.⁴⁴ Jesus illustrates this by pointing out that both animals and plants testify of their Creator simply by being what they were created for and demonstrating that they depend on His care and provision.

Now, creation as an integrated system, means that when humans damage one aspect of the created order another part will suffer the consequences. When humans sinned not only were human beings affected but also the natural environment and living organisms. The Scriptures affirm that by the fall "all creation groans". What is observed today in nature does not reflect the original creation of God, but instead a decadent and disfigured reality.

The biblical text of Romans 8 marks a triple resolution in time. Nature "moans", v. 22a, (1) "until now", v. 22b, (2) while "waiting ... for redemption", v. 23, of the human being and the problem of sin is over, and (3) until "manifestation" is evident, v. 19, of the redeemed new man: one who thinks and acts differently. According to these texts, the process of redemption would have already begun. The human beings "were sanctified… were justified" (1 Cor 6:11, NASB), so that their redemption and the recovery of nature begin at the same time. It's a time of now, but not yet. It is lived from now, but there will still be a time when the not yet will be completed, with the total purification of the earth at the second coming of Christ. Christ saves, reconciles, and makes all things new (Acts 3:20-21).

The incarnate Son of God provides a new birth for human beings, from which the earth itself also benefits. Everything in the gospel becomes clear when we see it through the lens of creation and the promise of the new creation. God's salvation includes all things, all creation. Human beings receive the good news of a second opportunity, which is also reflected in nature.

The new man takes up the original role that was given to him: administer wisely. Now he is interested in understanding and managing existing principles for the sustainability of the planet's ecosystem. If human beings appreciate the divine gift of life, they will not be swayed by that new freedom to act carelessly because "the earth and its works will be burned up" (2 Pet. 3:10). To deal imprudently with creation would be to unite deliberately with the forces contrary to God "who destroy the earth" (Rev 11:18). "Pure, practical religion will be manifested in treating the earth as God’s treasure-house. The more intelligent a man becomes, the more should religious influence be radiating from him. And the Lord would have us treat the earth as a precious treasure, lent us in trust.”⁴⁵

The more the Christian is in harmony with God's heart and purposes, the more he hears the groans of creation, and helps protect his environment as part of his service to God. His renewed lifestyle interacts creatively with the care of God’s world and his neighbors.⁴⁶ For example, he promotes balance in the conservation of a pure environment and optimal health, uses natural remedies, follows a vegetarian regime, lives a simple lifestyle that frees him from consumerism, uses resources frugally, concentrates more on people and less on material things, exercises moderation in his desires since he chooses the spiritual over the material, recognizes that the way he eats, dresses, works, rests or travels, everything has certain consequences for the environment. He restores where and what he can, making the planet prosper while awaiting the complete restoration that God has promised.⁴⁷

Conclusion

Previously, the environmentalism-eschatology dilemma was introduced. Why should caring for the land matter when it will be destroyed anyway at the time of the second coming?

As we have seen, eschatology and environmentalism are not, after all, contradictory but complementary ideas. In fact, environmental abuse offers no hope for the future, but the second coming of Jesus offers an avenue of hope for a new and better environment. In addition, the care of the earth is not disconnected from the Christian mission of proclaiming the good news of salvation. The reconciliation through Jesus Christ brings as a consequence the reconnection of the human being with God, with his peers and with the creation that He designed.

The saving work of Christ will recover all that was lost in the fall of human beings. In Eden God gave mankind a perfect natural world, which will be returned to the redeemed in its original beauty. However, the process of this return begins before the final moment. After accepting salvation in Christ, the human being walks growing in holiness, even knowing that at the time of the second coming he will still be transformed. He does not think that because of the latter, he does not have to do anything in the meantime. The same happens in the relationship he has with nature. Since the new man begins to walk redeemed, he recovers the original vision of nature and his responsibility in caring for it as steward. He can no longer consider his exploitation legitimate, although this world has little left; it is the world that God has entrusted to him to take care of.

And if the coming is near, the attitude of the renewed believer should not be that of abandoning everything before the advent. Rather, the attitude should be that recommended by the Master with the parable of the talents (Mat 25:14-30). The faithful servants are the ones that the Lord's coming finds busy in their usual business. This concept is important to take care of creation now, even while it is devastated by disasters and with the knowledge that before its renewal, it will be purified to give way to restoration.

Undoubtedly the current condition of the world and its inhabitants is not what the Creator originally intended. Three environmental problems have been mentioned in which there is an alarming imbalance, but there are many more. The groans of nature are very loud nowadays. Extending the meaning of the labor-birth analogy, it is good to think that there is a first culmination with the new birth of the believer, who as a result changes his life and assumes his responsibility by becoming individually and socially involved in current environmental problems. As a fruit of a Christian behavior, the rejoicing of nature can be recognized in the figure that Isaiah verbalizes with the trees of the forest and the cedars of Lebanon, when they are freed from the exploiting enemy: "No one will come now to cut us down!" (Isa 14:8, NLT).

Moreover, the Christian message expects that the total restoration of that original intention will be accomplished when Christ returns to earth. The harmony that originally existed will be restored. As illustrated by Isaiah: "The wolf shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion and the fatling together; and a little child shall lead them" (Isa 11: 6, JPS). In this image of the new earth a response of consent and cooperation of the natural world towards man is suggested, instead of a subjection demanded by him.⁴⁸ Keeping this in mind gives us confidence and hope while we live on this imperfect planet.