336
J. D. Griffiths
while also drawing upon the ecological lens’ of interconnectedness and voice to draw
ecological insights from Joel 1–2 and Acts 2: 17–21.
The Ecological Principles of Interconnectedness and Voice
In the following two sections, I will read Joel 1–2 and Acts 2: 17–21 from an ecological perspective. I will focus on two ecological lenses developed from ecological
readings of the Bible, that is the lens of interconnectedness and voice (Habel 2000;
Horrell 2014).
8 The interconnectedness between humans and the rest of creation is
a major ecological lens for reading the Bible (Habel 2000; Horrell 2014). Horrell
(2014) notes that the ecological lens of interconnectedness speaks of the,
inextricable connection between the fate of humans, animals, plants and land. Whether this
be in a negative way, as when human disobedience stands at the commencement of a story of
general degradation and decay…, or in a positive way, as when prophets dream of a time of
fertility and flourishing in a future time of righteousness…, the essential connections remain
the same. (p. 131)
Rather than seeing humans as independent creatures that are detached from the
fate of creation, this principle of interconnectedness sees humans as dependent on
and deeply connected to creation.
Importantly for this chapter, the focus on interconnectedness leads to a broader
understanding of repentance. As Horrell (2014, p. 132) notes, this principle “offers
both challenge and contribution to a theology of sin that needs to move away
from a classical focus on interpersonal relationships to a broader compass, to the
whole network of (ecological) relationships in which the human animal is inextricably embedded.” The ecological lens of interconnectedness helps to point us to
the ecological effect of human sin and the need for repentance that is ecologically
sensitive.
The ecological lens of interconnectedness then leads to a second ecological lens,
namely creation having a voice (Habel 2000; Horrell 2014). As both humans and all
of creation are bound in covenant relationship to God (such as the Noahic Covenant),
“the whole of creation, and not just humanity, is bound in covenant relationship with
God and called into being to express praise of God” (Horrell 2014, p. 133). While
Horrell focusses mainly on creation’s ability to express praise of God, the Earth Bible
Team note that creation can also express anguish and lament in the face of injustice
(Habel 2000; see also Hayes 2002). That is, creation has a voice, either to express
praise to God or to express anguish and lament at the ecological ramifications of
human sin. In the next section, I explore the ecological themes of interconnectedness
8 The ecological readings in the following two sections will rely on the ecological readings Braaten
(2008) for Joel 1–2 and Trainor (2020) for Acts 2: 17–21. Further research in the ecological themes
of these passages is needed, with could also explore the role that the priesthood and Temple play
in Joel 1–2 and Acts 2: 17–21.
J. D. Griffiths
while also drawing upon the ecological lens’ of interconnectedness and voice to draw
ecological insights from Joel 1–2 and Acts 2: 17–21.
The Ecological Principles of Interconnectedness and Voice
In the following two sections, I will read Joel 1–2 and Acts 2: 17–21 from an ecological perspective. I will focus on two ecological lenses developed from ecological
readings of the Bible, that is the lens of interconnectedness and voice (Habel 2000;
Horrell 2014).
8 The interconnectedness between humans and the rest of creation is
a major ecological lens for reading the Bible (Habel 2000; Horrell 2014). Horrell
(2014) notes that the ecological lens of interconnectedness speaks of the,
inextricable connection between the fate of humans, animals, plants and land. Whether this
be in a negative way, as when human disobedience stands at the commencement of a story of
general degradation and decay…, or in a positive way, as when prophets dream of a time of
fertility and flourishing in a future time of righteousness…, the essential connections remain
the same. (p. 131)
Rather than seeing humans as independent creatures that are detached from the
fate of creation, this principle of interconnectedness sees humans as dependent on
and deeply connected to creation.
Importantly for this chapter, the focus on interconnectedness leads to a broader
understanding of repentance. As Horrell (2014, p. 132) notes, this principle “offers
both challenge and contribution to a theology of sin that needs to move away
from a classical focus on interpersonal relationships to a broader compass, to the
whole network of (ecological) relationships in which the human animal is inextricably embedded.” The ecological lens of interconnectedness helps to point us to
the ecological effect of human sin and the need for repentance that is ecologically
sensitive.
The ecological lens of interconnectedness then leads to a second ecological lens,
namely creation having a voice (Habel 2000; Horrell 2014). As both humans and all
of creation are bound in covenant relationship to God (such as the Noahic Covenant),
“the whole of creation, and not just humanity, is bound in covenant relationship with
God and called into being to express praise of God” (Horrell 2014, p. 133). While
Horrell focusses mainly on creation’s ability to express praise of God, the Earth Bible
Team note that creation can also express anguish and lament in the face of injustice
(Habel 2000; see also Hayes 2002). That is, creation has a voice, either to express
praise to God or to express anguish and lament at the ecological ramifications of
human sin. In the next section, I explore the ecological themes of interconnectedness
8 The ecological readings in the following two sections will rely on the ecological readings Braaten
(2008) for Joel 1–2 and Trainor (2020) for Acts 2: 17–21. Further research in the ecological themes
of these passages is needed, with could also explore the role that the priesthood and Temple play
in Joel 1–2 and Acts 2: 17–21.