342
J. D. Griffiths
efforts—which are the main contributors to climate change.
10 Indeed, there are many
similarities between technocratic nations and the drunkard at the beginning of Joel,
both are overconsuming and are unwilling to change (repent).
11 Perhaps technocratic
nations like Australia could possibly reframe their “mitigation strategies” as acts of
change, or to use Pentecostal language, an act of repentance for ecological sins.
On the theme of voice, it is also important to note the role that human prophetic
voices play in Joel 1–2 and Acts 2: 17–21. While creation responds to the call of
God to lament in Joel 1–2, it is the prophetic human voice—the author of Joel—who
communicates this call of God and this lament of creation to the people of Judah.
That is, a key element to an effective Pentecostal ecology should be an openness to
hearing the prophetic voices of those that are describing the lament of creation and
the need for ecological justice and repentance (Luetz et al. 2018; Timon et al. 2019).
The enchanted understanding of creation present among Pentecostal Pacific
Islanders is a productive starting place for a deep ecology. When informed by
the ecological themes of interconnectedness and voice, this may provide an effective Pentecostal ecology for the Pacific Islands, Oceania and more broadly global
Pentecostalism.
References
Anderson A (2013) An introduction to pentecostalism: Global charismatic christianity. Cambridge
University Press, Cambridge
Braaten LJ (2008) Earth community in Joel: a call to identify with the rest of creation. In: Habel N
(ed) Exploring Ecological Hermeneutics. SBL, Atlanta, pp 63–74
Brison KJ (2007) The empire strikes back: pentecostalism in Fiji. Ethnology 46(1):21–39
Brison KJ (2017) The power of submission: self and community in Fijian pentecostal discourse.
American Ethnologist 44(4):657–669
Capra F, Luisi PL (2014) The systems view of life: a unifying vision. Cambridge University Press,
Cambridge
Chan MJ (2014) Sins of the ancestors: generational sin, pentecostalism, and the ecological crisis.
In: Swoboda AJ (ed) Blood cries out: pentecostals, ecology, and the groans of creation. Pickwick,
Eugene, pp 169–184
Cho P, Park HD (2019) Acts: part one: introduction and chapters 1–12. NCCS, Cascade, Eugene
Clifton S (2009) Preaching the “Full Gospel” in the Context of Global Environmental Crises. In:
Yong A (2009) (eds) The Spirit Renews the Face of the Earth: Pentecostal Forays in Science and
Theology of Creation. Pickwick, Eugene, pp 117–134
Cox J, Finau G, Kant R, Tarai J, Titifanue J (2018) Disaster, Divine Judgement, and Original
Sin: Christian Interpretations of Tropical Cyclone Winston and Climate Change in Fiji. The
Contemporary Pacific 30(2):380–411
Ede P (2014) River from the temple: the spirit, city earthkeeping and healing urban land. In: Swoboda
AJ (ed) Blood cries out: pentecostals, ecology, and the groans of creation. Pickwick, Eugene, pp
205–224
Eriksen A (2017) Going to ‘pentecost’: how to study pentecostalism—in Melanesia, for example.
JRAI 24:164–180
10 For example, Australians are one of the largest per capita contributors of carbon-dioxide on Earth.
11 Repentance in its most basic means to turn from something, to change.
J. D. Griffiths
efforts—which are the main contributors to climate change.
10 Indeed, there are many
similarities between technocratic nations and the drunkard at the beginning of Joel,
both are overconsuming and are unwilling to change (repent).
11 Perhaps technocratic
nations like Australia could possibly reframe their “mitigation strategies” as acts of
change, or to use Pentecostal language, an act of repentance for ecological sins.
On the theme of voice, it is also important to note the role that human prophetic
voices play in Joel 1–2 and Acts 2: 17–21. While creation responds to the call of
God to lament in Joel 1–2, it is the prophetic human voice—the author of Joel—who
communicates this call of God and this lament of creation to the people of Judah.
That is, a key element to an effective Pentecostal ecology should be an openness to
hearing the prophetic voices of those that are describing the lament of creation and
the need for ecological justice and repentance (Luetz et al. 2018; Timon et al. 2019).
The enchanted understanding of creation present among Pentecostal Pacific
Islanders is a productive starting place for a deep ecology. When informed by
the ecological themes of interconnectedness and voice, this may provide an effective Pentecostal ecology for the Pacific Islands, Oceania and more broadly global
Pentecostalism.
References
Anderson A (2013) An introduction to pentecostalism: Global charismatic christianity. Cambridge
University Press, Cambridge
Braaten LJ (2008) Earth community in Joel: a call to identify with the rest of creation. In: Habel N
(ed) Exploring Ecological Hermeneutics. SBL, Atlanta, pp 63–74
Brison KJ (2007) The empire strikes back: pentecostalism in Fiji. Ethnology 46(1):21–39
Brison KJ (2017) The power of submission: self and community in Fijian pentecostal discourse.
American Ethnologist 44(4):657–669
Capra F, Luisi PL (2014) The systems view of life: a unifying vision. Cambridge University Press,
Cambridge
Chan MJ (2014) Sins of the ancestors: generational sin, pentecostalism, and the ecological crisis.
In: Swoboda AJ (ed) Blood cries out: pentecostals, ecology, and the groans of creation. Pickwick,
Eugene, pp 169–184
Cho P, Park HD (2019) Acts: part one: introduction and chapters 1–12. NCCS, Cascade, Eugene
Clifton S (2009) Preaching the “Full Gospel” in the Context of Global Environmental Crises. In:
Yong A (2009) (eds) The Spirit Renews the Face of the Earth: Pentecostal Forays in Science and
Theology of Creation. Pickwick, Eugene, pp 117–134
Cox J, Finau G, Kant R, Tarai J, Titifanue J (2018) Disaster, Divine Judgement, and Original
Sin: Christian Interpretations of Tropical Cyclone Winston and Climate Change in Fiji. The
Contemporary Pacific 30(2):380–411
Ede P (2014) River from the temple: the spirit, city earthkeeping and healing urban land. In: Swoboda
AJ (ed) Blood cries out: pentecostals, ecology, and the groans of creation. Pickwick, Eugene, pp
205–224
Eriksen A (2017) Going to ‘pentecost’: how to study pentecostalism—in Melanesia, for example.
JRAI 24:164–180
10 For example, Australians are one of the largest per capita contributors of carbon-dioxide on Earth.
11 Repentance in its most basic means to turn from something, to change.