Studies in World Christianity 30.1

Creation and Climate Change

The June 2023 meeting of the Yale—Edinburgh Group on World Christianity and the History of Mission was held in Edinburgh with hybrid hubs in Nairobi, Singapore and São Paulo. The topic for the conference, ‘Creation, Climate Change, and World Christianity’, brought together a dynamic conversation which had a surprisingly strong theological and ethical tone around the two keywords: creation and climate change. The first is a theological concept, since it assumes that something or someone enacted the work of creating. Hence, many Christians declare in the Apostles’ Creed and the Nicene Creed a belief in a God who is ‘Creator of Heaven and Earth’. Yet, these same Christians often appear to focus more on the heavenly realm than on the earthly realm. Furthermore, the popularity of theologies of domination over creation have led some to agree with Lynn White’s assessment that ‘Christianity is the most anthropocentric religion the world has seen.’ It cannot be overstated how essential any discussion about creation must consider the rapid climate change that challenges and disrupts the lives of humans and all other creatures which call this planet home. This demands a historical account of how we arrived at this crisis and asks what we can or should do about the situation – a matter of ethics.

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Studies in World Christianity 22.3

Eschatology, Time and Space

Studies in World Christianity

In his famous commentary on Romans, Karl Barth examines Romans 8:24–25 and explains that, without eschatological hope,1

there is no freedom, but only imprisonment; no grace, but only condemnation and corruption; no divine guidance, but only fate; no God, but only a mirror of unredeemed humanity.

For this Swiss theologian, Christianity void of ‘restless eschatology’ is Christianity void of a relationship with Christ and a new life offered by the Holy Spirit. Eschatological hope is the basis for Christian salvation and offers a reason to strive and a reason to change – to change oneself and to change one’s surrounding world. Most commonly, eschatology is understood in terms of the dimension of time. But for others, eschatology reorients understandings of the dimension of space. The four articles in this issue of Studies in World Christianity engage this overarching subject of Christian eschatology, but also how different contexts develop understandings of eschatology in terms of time and space. Continue reading