364
J. M. Luetz and R. G. Leo
5. The Sacrament Prism
This fifth and final prism draws on traditions and perspectives, particularly teachings
from Eastern Orthodoxy about the ‘cosmic Christ’, where the “fabric of the material
world [is] viewed as spiritually” endowed (Balabanski 2010, p. 104). In Orthodox
teaching, the universe is a ‘universal seed’ and the Spirit, hovering over the waters, is
seen as a bird nesting over its eggs preparing the water to produce living beings. The
world and waters, through this sacramental view of the creation, are pregnant with
the possibilities of all living species originating from a single source or ‘divine seed’
implanted by God in the ‘beginning’. Seeing creation as a ‘divine seed’ has a rich
tradition in Orthodox teaching. This cosmic vision sees creation not as a one-time
event but rather a continuing and evolving process. The ongoing creative dance of the
cosmos has Christ at the centre, reconciling and creating the world around us. Such
language reflects Orthodox teaching that encourages us to become a “compassionate
friend in and of the world” (Chryssavgis 2019, pp. 138–146). For Western Christians
who are more familiar with declaring Jesus as ‘Lord’, ‘Saviour’, or even ‘friend’, the
idea of a ‘cosmic Christ’ who is the reconciler of a broken and exploited cosmos, one
through whom and from whom the world is created, can be quite foreign (Balabanski
2010, pp. 104–105). Western Christians may be more willing to accept such a view of
the world through Pentecostal or charismatic teaching. Pentecostal philosopher James
K. A. Smith argues that Pentecostals see the world through an “enchanted worldview”
(Smith 2010, p. 87). Pressing this theme further, fellow Pentecostal theologian Amos
Yong argues strongly for a pneumatological theology
13 of the environment where
we encounter God sacramentally within creation (Yong 2005, p. 299). In Yong’s
understanding, the spiritual and material worlds are intertwined and as such the
Earth becomes our neighbour, whom we are obliged to love. These acts do not
simply shape creation for today but also anticipate the new heavens and new Earth.
Thus, the “Holy Spirit’s activity” is both life-giving and life-sustaining (Yong 2011,
pp. 23–24). Such an ‘en-spirited’ sacramental prism sees “the resurrection of Christ,
and thus of all those saved through him [in the] transfiguration of the cosmos, such
that all of nature is taken up and made into the New Creation” (Russell 2008, p. 275).
According to Jürgen Moltmann (1985), this perspective presupposes the presence of
the Spirit and that the “Spirit is poured out on everything that exists, and that the
Spirit preserves it, makes it live and renews it” (p. 10).
Towards Synthesis: A Spectrum of Responses
Some years back, James Lovelock, the NASA scientist who developed the Gaia
Hypothesis, expressed his concern about how environmental ethics had become
just like a new ‘religion’. He was “dismayed by the iconic significance of a giant
13 A form of theology that privileges the role and action of the Holy Spirit in our world. It is common
in Charismatic and Pentecostal faith traditions. The term is derived from the Greek word pneuma,
meaning breath, blow or air in motion.
J. M. Luetz and R. G. Leo
5. The Sacrament Prism
This fifth and final prism draws on traditions and perspectives, particularly teachings
from Eastern Orthodoxy about the ‘cosmic Christ’, where the “fabric of the material
world [is] viewed as spiritually” endowed (Balabanski 2010, p. 104). In Orthodox
teaching, the universe is a ‘universal seed’ and the Spirit, hovering over the waters, is
seen as a bird nesting over its eggs preparing the water to produce living beings. The
world and waters, through this sacramental view of the creation, are pregnant with
the possibilities of all living species originating from a single source or ‘divine seed’
implanted by God in the ‘beginning’. Seeing creation as a ‘divine seed’ has a rich
tradition in Orthodox teaching. This cosmic vision sees creation not as a one-time
event but rather a continuing and evolving process. The ongoing creative dance of the
cosmos has Christ at the centre, reconciling and creating the world around us. Such
language reflects Orthodox teaching that encourages us to become a “compassionate
friend in and of the world” (Chryssavgis 2019, pp. 138–146). For Western Christians
who are more familiar with declaring Jesus as ‘Lord’, ‘Saviour’, or even ‘friend’, the
idea of a ‘cosmic Christ’ who is the reconciler of a broken and exploited cosmos, one
through whom and from whom the world is created, can be quite foreign (Balabanski
2010, pp. 104–105). Western Christians may be more willing to accept such a view of
the world through Pentecostal or charismatic teaching. Pentecostal philosopher James
K. A. Smith argues that Pentecostals see the world through an “enchanted worldview”
(Smith 2010, p. 87). Pressing this theme further, fellow Pentecostal theologian Amos
Yong argues strongly for a pneumatological theology
13 of the environment where
we encounter God sacramentally within creation (Yong 2005, p. 299). In Yong’s
understanding, the spiritual and material worlds are intertwined and as such the
Earth becomes our neighbour, whom we are obliged to love. These acts do not
simply shape creation for today but also anticipate the new heavens and new Earth.
Thus, the “Holy Spirit’s activity” is both life-giving and life-sustaining (Yong 2011,
pp. 23–24). Such an ‘en-spirited’ sacramental prism sees “the resurrection of Christ,
and thus of all those saved through him [in the] transfiguration of the cosmos, such
that all of nature is taken up and made into the New Creation” (Russell 2008, p. 275).
According to Jürgen Moltmann (1985), this perspective presupposes the presence of
the Spirit and that the “Spirit is poured out on everything that exists, and that the
Spirit preserves it, makes it live and renews it” (p. 10).
Towards Synthesis: A Spectrum of Responses
Some years back, James Lovelock, the NASA scientist who developed the Gaia
Hypothesis, expressed his concern about how environmental ethics had become
just like a new ‘religion’. He was “dismayed by the iconic significance of a giant
13 A form of theology that privileges the role and action of the Holy Spirit in our world. It is common
in Charismatic and Pentecostal faith traditions. The term is derived from the Greek word pneuma,
meaning breath, blow or air in motion.