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J. D. Griffiths
(Act 2: 22) and the apostles (Acts 2: 43). It is God who will show these signs (2: 19),
which could lead to us as seeing creation as a passive partner in the prelude to the day
of the Lord. However, two things should be noted. First, God also works signs and
wonders through both Jesus and the apostles, hence, creation is not simply a passive
partner in these signs and wonders. Second, the intertextuality of Joel 2: 30–32 and
Acts 2: 19–21 reminds us that creation has been an active and vocal partner in Joel
1–2, often raising its voice in lament and calling for salvation (Braaten 2008).
Indeed, this intertextuality could lead us to see Acts 2: 19–20 as describing a
prophesying creation. Just as the Spirit of God has particular effects on humans
(Acts 2: 17–18), so a broader cosmological and ecological effect of the outpouring
of the Spirit is then developed (2: 19–20). As Trainor (2020) notes:
Creation [in Romans 8] participates in God’s redemptive act. For Luke, a similar agency is
potentially at work in the non-human world … which becomes a prophetic voice of God’s
presence and action through the presence of the Spirit. In this case, the Spirit is not about
vivifying human beings exclusively, but every organism that constitutes Earth. (p. 38)
Luke’s understanding of the outpouring of the Spirit at Pentecost is not solely
focussed on the Spirit’s prophetic effect on humans, but also encompasses the
ecological effect of the outpouring of the Spirit.
Concluding Synthesis
What does this ecological reading of Joel 1–2 and Acts 2: 17–21 mean for a
Pentecostal ecology and spirituality? It both supports and directs Pentecostalism’s
enchanted understanding of creation and its understanding of the effect of climate
change, for the Pacific Islands and globally.
First, it is clear that the ecological themes of the interconnectedness and voice can
co-exist with an enchanted understanding of creation. Rather than the naturalistic and
materialistic view of creation as purely a passive object, creation is an active partner
in Pentecostalism’s spirituality. God’s Spirit is poured out on all flesh, both human
and non-human, and so humans are not only interconnected with the rest of creation
materially, but Pentecostals would add spiritually. The enchanted worldview implies
a spiritual as well as material interconnectedness between humans and creation.
Indeed, technocratic nations
9 should not be quick to judge this enchanted worldview as backward, seeking to “naturalise” it, in order to implement climate change
mitigation strategies. As research into deep ecology reveals, having a deep spiritual understanding of and connection to creation is pivotal for lasting ecological
change. For example, Capra and Luisi (2014, p. 13) note, “ultimately, deep ecological awareness is spiritual awareness.” That is, while the Pentecostal understanding
9 In this discourse ‘technocratic nations’ are understood as countries where the majority of people
can be characterised as adhering to a predominantly technocratic worldview orientation.
J. D. Griffiths
(Act 2: 22) and the apostles (Acts 2: 43). It is God who will show these signs (2: 19),
which could lead to us as seeing creation as a passive partner in the prelude to the day
of the Lord. However, two things should be noted. First, God also works signs and
wonders through both Jesus and the apostles, hence, creation is not simply a passive
partner in these signs and wonders. Second, the intertextuality of Joel 2: 30–32 and
Acts 2: 19–21 reminds us that creation has been an active and vocal partner in Joel
1–2, often raising its voice in lament and calling for salvation (Braaten 2008).
Indeed, this intertextuality could lead us to see Acts 2: 19–20 as describing a
prophesying creation. Just as the Spirit of God has particular effects on humans
(Acts 2: 17–18), so a broader cosmological and ecological effect of the outpouring
of the Spirit is then developed (2: 19–20). As Trainor (2020) notes:
Creation [in Romans 8] participates in God’s redemptive act. For Luke, a similar agency is
potentially at work in the non-human world … which becomes a prophetic voice of God’s
presence and action through the presence of the Spirit. In this case, the Spirit is not about
vivifying human beings exclusively, but every organism that constitutes Earth. (p. 38)
Luke’s understanding of the outpouring of the Spirit at Pentecost is not solely
focussed on the Spirit’s prophetic effect on humans, but also encompasses the
ecological effect of the outpouring of the Spirit.
Concluding Synthesis
What does this ecological reading of Joel 1–2 and Acts 2: 17–21 mean for a
Pentecostal ecology and spirituality? It both supports and directs Pentecostalism’s
enchanted understanding of creation and its understanding of the effect of climate
change, for the Pacific Islands and globally.
First, it is clear that the ecological themes of the interconnectedness and voice can
co-exist with an enchanted understanding of creation. Rather than the naturalistic and
materialistic view of creation as purely a passive object, creation is an active partner
in Pentecostalism’s spirituality. God’s Spirit is poured out on all flesh, both human
and non-human, and so humans are not only interconnected with the rest of creation
materially, but Pentecostals would add spiritually. The enchanted worldview implies
a spiritual as well as material interconnectedness between humans and creation.
Indeed, technocratic nations
9 should not be quick to judge this enchanted worldview as backward, seeking to “naturalise” it, in order to implement climate change
mitigation strategies. As research into deep ecology reveals, having a deep spiritual understanding of and connection to creation is pivotal for lasting ecological
change. For example, Capra and Luisi (2014, p. 13) note, “ultimately, deep ecological awareness is spiritual awareness.” That is, while the Pentecostal understanding
9 In this discourse ‘technocratic nations’ are understood as countries where the majority of people
can be characterised as adhering to a predominantly technocratic worldview orientation.