The word theologians generally use to refer to beliefs about the future, and particularly about the ultimate 'end' of the world, is eschatology. It comes from the Greek word eschatos, meaning last, or final. When we talk about God's plans for the future of creation, including humans, animals and the environment, we are talking about eschatology.

The earliest Christians seem to have expected the final end to come very soon, in their lifetime. They believed that Jesus would return and there would be a day of judgment when Christians, both dead and alive, would be caught up in a new, transformed and eternal existence. Texts from the New Testament show this kind of imminent expectation, even if their precise interpretation is debated. For example:

• Mark 9.1
• 1 Thessalonians 4.15-17
• 1 Corinthians 15.52

Some texts indicate that the early Christians were uncertain, worried, or sceptical about the timing of these events, and began to raise questions about how soon, if at all, these promised events would take place. In 2 Peter 3.3-4, the author reports the view of some who mock and doubt the idea of Jesus’ imminent return.

Biblical texts present differing images of what is to come in the future, with some pointing towards an age of flourishing and peace, and others to a time of disaster and destruction. Such texts are relevant to shaping Christian views of the earth, and specifically whether humans have a duty to preserve and care for the earth. Texts that might be read and compared include:

• Isaiah 11.1-9
• Joel 2
• Mark 13
• 1 Thessalonians 4.13–5.11
• 2 Peter 3.10-13
• Revelation 21–22

One text in particular that raises difficult issues for Christians wishing to support environmental care is 2 Peter 3.10-13. This text seems to suggest not only a fiery destruction of the earth, but also that Christians should do what they can to bring forward this final time. It is one of the texts that is interpreted in various ways, as Christians argue about environmental responsibility (see section 5 below).¹

Christians generally believe in some kind of life after death, understood as an everlasting or eternal life. Specific ideas about the form this life will take vary, with many thinking in terms of an immortal soul that will live in heaven, and others arguing that a more biblical view involves resurrection to a new bodily life in a new creation or on a renewed earth. The hope for life after death has often been linked to the idea that we are only pilgrims on the earth, waiting for a real and final home in heaven.

Some evangelical and fundamentalist Christians hold particular beliefs about the future which are built on certain biblical texts. These beliefs include:

• that the final end may be coming very soon, even if no one knows exactly when – and that signs of trouble (war, famine, natural disasters) may be indications that the end is drawing near.
• that Jesus will return in the lifetime of the current generation
• that Christians will be ‘raptured’ (lifted away) from the earth before a time of suffering and hardship for the rest of the population left on the earth

It is not hard to see how such beliefs could lead to a lack of concern for the present earth. If the ‘old’ earth will be replaced by a new earth (and a new heaven), as some biblical texts suggest, why preserve the old one? If humans will be saved, why should caring for the environment be a priority? If the end will come very soon, why worry about future generations?

The questions above show how Christian beliefs about the future can lead to a lack of care about the environment. However, many Christians would argue that this need not be so, and this has led to competing views about environmental care among contemporary Christian groups.

'Evangelism' rather than 'environmentalism'

As mentioned in Contemporary Christian views, some Christians see environmentalism as a threat, distracting Christians from their true priorities. This perspective is most evident among some fundamentalist and conservative evangelical Christians, particularly in the USA. They argue that current environmental trials and disasters are signs of the coming end of the world, and that Jesus is coming soon. They believe that, at this time, the Earth will be destroyed rather than transformed, and therefore that it is more important to evangelise to convert people than to try to save the environment.

This kind of belief is not frequently found in academic, scholarly publications, but it is found in plenty of more popular writing, particularly on the internet. Todd Strandberg, for example, writes on biblical prophecy in relation to the environment, while Spencer Strickland presents an alternative biblical approach to global warming.

American evangelical organisation Cornwall Alliance supports stewardship of the earth, but strongly opposes environmentalism, which it sees as a 'Green Dragon' – a dangerous threat to true Christianity. The opening of their 'Evangelical Declaration on Global Warming' states that:

We believe Earth and its ecosystems—created by God’s intelligent design and infinite power and sustained by His faithful providence —are robust, resilient, self-regulating, and self-correcting, admirably suited for human flourishing, and displaying His glory. Earth’s climate system is no exception. Recent global warming is one of many natural cycles of warming and cooling in geologic history.

We believe abundant, affordable energy is indispensable to human flourishing, particularly to societies which are rising out of abject poverty and the high rates of disease and premature death that accompany it. With present technologies, fossil and nuclear fuels are indispensable if energy is to be abundant and affordable.²

They therefore reject that global warming is caused by human activity, that there should be constraints on the use of fossil fuels, and that the human population should not continue to expand. In this way, the Cornwall Alliance’s stance reflects not only biblical and religious beliefs, but also political, ethical, and economic convictions. The same is true of those Christian groups that do support environmentalism: religious convictions are bound up with politics, economics and ethics.

Watch a video clip about the organisation, and read an article about their views.

'Transformation' rather than 'destruction'

One crucial argument is whether the biblical depictions of a new earth imply the destruction of the 'old' earth, or its transformation. Christians who support the idea of environmental care often argue that the Bible presents a picture of renewal and transformation, not destruction. As evangelical writer Thomas Finger puts it:

If the present creation will not be destroyed but renewed, it would seem important to care for it today.³

Christian environmentalists tend to see caring for the earth as a part of their obedience to God, since it involves joining in the renewing work God is doing to bring the whole creation to its transformed and peaceful future.

• Can you see why Christians who do not support environmentalism hold the views they do, based on the Bible passages above?
• How do you think those Christians who do want to support environmentalism deal with biblical passages like these?
• What are your reactions to these biblical texts? Do you think they encourage Christians to be good or bad at preserving the earth for future generations?