A Seminar Paper on

Ecology and Stewardship

Submitted to Dr. Mathew C. Varghese
By : Sam Varghese & Santosh Varghese
On 8th Dec. 04.
Introduction
The term Ecology
The term ecology was coined by the German biologist Haekel in 1866.
Etymologically it comes from two Greek words Oikos : house or home or habitat
and logos : reflection or study. 1 Thus Ecology is the study of the habitat.
According to Dr. K.C. Abraham Ecology is the study of the structures and the
functions of the nature.2 Ecology is the study of interrelations between living organisms
themselves and with the non-living partners surrounding them. That means how they
effect and affect and influence one another. This forms an Ecosystem. Ecosystems simply
mean the cycling system in which there is ceaseless exchange of materials and of energy
between living things and environment.3
Ecological Crisis: A gift of Traditional Biblical Approach
The most dominant topic discussed in the present realm is that of ecological crisis. The
whole ecosystem depends on a balance between its elements both organic & inorganic.
Any imbalance in the system leads to Ecological Crisis.
According to Lynn White the root of our ecological crisis lies in the Judeao Christianitys
belief that man is set apart from nature and its Gods will that man exploit nature for his
proper ends. According to this view, they believed that the entire physical world was
created for human benefit and rule.
Steward
The word steward is defined in Websters New Collegiate Dictionary as :
1. An officer or employee in a large family, or on a large estate, to manage the
domestic concerns, supervises servants, collect rents or income keep accounts etc.
2. An administrator or supervisor: manager.4
The three next ideas behind both Greek and English concepts are: a responsible servant,
an ultimate authority and final accounting.5
General Understanding on stewardship
Bible portrays God as the creative source of life and sustenance. God hands over human
beings responsibility for maintaining the created order, preserving life, fashioning justice
1

Sang Tin Vk. Women and Ecology : A response, Journal of Tribal Studies 8/2 ( July-December, 2004) :
15.
2
K. C. Abraham, Theological Response to Ecological Crisis, Banglore Theological Forum ( March,
1993) : 3.
3
Vk., op.cit., 16.
4
T.K. Thompson, Handbook of Stewardship procedures ( New Jersy : Prentice Hall, 1964 ),1.
5
Ibid.,2.

and offering mercy. God nourishes, supports and empower humans in these creative
efforts.6 This is beautifully and meaningfully described in Gods command to the humans
recorded in Genesis 2:15 to tend and to keep it. This responsibility of the human
towards the nature precipitates the basic among the threefold relationship- the other two
being, the relationship with God the creator and the relationship with oneself and other
fellow human beings- which lays down the foundation, content and purpose for human
life on this planet. So Christian understanding of spirituality begins with the relationship
of the humans with the nature at large as its worthy steward.7
Stewardship in the Old Testament
The term steward denote oikonomous. Etymologically it means the office of one who is
entrusted with the properties of another. The role of a steward in Old Testament varies
according to the vocabulary and the context. Hence according to the OT descriptions, a
steward is an official who controls the affairs of a large household, overseeing the
services at the masters table, directing the household expenses on behalf of the master.8
Creation is intrinsically good and must be made instrumentally good its for the
promotion of the good and welfare or the well being of all. Such is the nature and scope
of Gods creative process. The on going dimension of creation is indicated in Gen. 1:26.
This verse is repeated and thereby strengthens the idea of the ongoing creation when God
creates the humans as co- creators or partners in this venture and adventure. Creation is a
creative process in which the humans have to differentiate and diversify, enrich and
enliven the creative elements in the universe.9
God made the human beings stewards, trustees or caretakers of the whole
creation. The human beings therefore are not owners. The creation is not their personal,
private property.10
In other words , the steward is a servant and strictly accountable to his master, and
on the other hand , he is given an exceptional range of freedom of one bearing high
responsibility. In Isaiah 22: 15 , Steward is like a treasurer. In Deut. 1: 11,16 steward is
like a guard or overseer.11
Adam Steward of Gods creation
The ultimate authority of God over the world is an unquestionable reality. The Genesis
narrative shows tilling the earth and care was the duties of men; it is the work of a
steward than an owner.
Man carry Gods image and authority in order to maintain peace and harmony in the
earth. Westermann says Gen 1:26-30 speaks of our responsibility for creation;
exploitation of nature would be an abuse of stewardship and would constitute a break of
covenant. So in order to keep Gods plan every human must work together for the welfare
of all creation. Thou Biblical perspective affirm that the stewardship is not stewardship of

Luke Poothrukayil, Christian response to ecological challenges ( Kotayam : Oriental Institute of

Religious Studies, 1996 ) ,16.
7
Dr. Mathew Koshy Punnackadu, Reconciling with nature ( Chennai : CSI Synod ecological concerns
committee and board of Diaconal ministry, 2002), 7.
8
Poothurkayil, op.cit., 16-17.
9
Somen Das, Bible Study Environment and Ecology, Religion and Society 42/3 ( Sept., 1995 ) :7.
10
Ibid., 7.
11
Poothurkayil, op.cit.,17.

ones own possessions but stewardship of what belong to God or stewardship of Gods
property.
New Testament Understanding of Stewardship
The most common NT expression for steward is oikonomos and this term occurs
first in the parables of Jesus. In some of the main biblical references steward has a right
over the whole household and sometimes over the whole property of his masters. The
picture of a real steward is depicted in Mt. 21:25. An oikonomos or steward is one to
whom the owner of a household turns over responsibility for caring for the property
managing affairs, making resources yield as much as possible and sharing the resources
with others.12
It is human responsibility to use Gods gifts, our talents, and resources of the earth
with creative freedom, with the wisdom that chooses the right means to the right goal.
Christian stewardship calls for dedicated application of intellect and imagination as to
human problem.13
The word oikonomia occurs in the Pauline writing 6 times and oikonomos 5 times.
The soteriological sense of the term steward is also found in Patristic literature. Therefore
the term steward has both the ecological and salvific meaning.
Human in Partnership with God in Nature
The essence of the divine is creativity and love. Human beings as the perfect image of the
divine, as the self conscious and ethical beings in the universe, have the duty and
privilege to be in partner ship with God in his creativity and love. 14. Therefore God gives
humanity an appropriate role to be the guardian of Eden. ( Gen. 2:15 )
The ontology of imago dei contains within itself a love ethic and therefore as
Kierkeggard says we image God only in loving. This loving aspect insists stewarding.
That means imaging God is stewarding God.15 An ethic of responsible stewardship is
needed to promote the symbolic relationship with the eco-system. Every human must
safely work at developing natural resources by setting up a symbiotic approach by
working in collaboration with Nature so that a humanized ecosystem is developed and
maintained and people learn how to alter the earth profoundly degrade it. The just use of
resources respects and safe guards the interaction and balance between plants, animals,
people and their environment. In practice, social justice and responsible stewardship
demand that society and individuals expand their prospective to include the common
good, and the future good. Specifically we exercise stewardship over the worlds
resources by a sharing, caring, sparing use of them. What is expected of stewards is that
each one should be found worthy of his trust. ( I Cor. 4:2). 16
According to Paulos Mar Gregorious humanity has a special vocation as the priest of
creation, as the mediator through whom God manifests himself to creation and redeem

12

Poothrukayil, op.cit. , 18-19.

George Therukkattil, Towards a Biblical Eco- Theology, Jeevadhara 21/126 ( Nov. , 1991) : 472- 473.
14
Joseph Peruma, The motherly earth : An Ecological ethics of Human nature relationship ( Bangalore :
Claretian Publications, 2002 ), 206.
15
Poothrukayil, op.cit., 61.
16
Therukattil, op.cit., 473.
13

it.17 In placing person in change of his creation, God makes person as a member of the
cosmic family not an overload.
As human beings resemble Gods image , he resembles the world also. Human beings
have a God-world relationship. In this relationship to world, he can be called an imago
mundi.18 As a steward for the creation of human being, represent God. He is viewed as
belonging within the enduring cohesion of the whole creation. As image of the world he
stands before God on the representative of another creature. He lives speaks and acts on
their behalf. Through the concept of imago Dei and imago mundi, we can presume that
man is a part of the world yet having a dominion over the created world for he being
erected in the image and likeness of God.19
Co- creative stewardship
The Yahwist tradition of creation story shows that the charge of the earth that God
entrusted to human kind as one of responsible stewardship or trusteeship. Humans are
told to till the earth and care or keep it. (Gen 2:15) with the responsibility of
gardener, who need to show great sensitivity to the resources available and the boundy.20
According to John Hart we are not only the custodians of the land but also are conservers
of the land, which means that we are also co-creators with God. As co creators, our duty
is to work according to the process that God has placed in the world and the laws that
govern those processes, to guide the earths productivity and conserve its gift.21
The function of the Yahwist narrative and priestly narrative is to exhort the human being
to exercise trusteeship in relation to nature and to society. He has to till and develop the
world and at the same time watch over it, keep and preserve it from exploitation. The
ethical responsibility of the human consists in continuing Gods work of creation by
tilling it and making it even more livable one, livable for not only himself but also for all
the whole nature.22 The Genesis view of man is creaturely solidarity and calls man to put
in an effort for maintenance of the world in the service of God an din the direction of
Gods dream of love and justice.
Theology of Dominion and Stewardship
Human dominion over nature as Subduing, found is the priestly narrative of the creation
story (Gen 1: 28) was only one of the many streams of traditions. But this one aspect got
an excessive emphasis in the theology. In western Christianity this aspect has got over
emphasis with the false dichotomic view of Greek philosophy that led to the ruthless and
arrogant exploitative attitude towards nature.23 The word subdue ( kabash) and rule
( radah) were not originally meant as a justification for human kind to exploit nature, but
rather to grant to human kind the freedom from the frightening forces of the nature.
Equally Genesis 9 : 1-3, 7 and Ps. 8 : 6-8 also appear to have the idea of humanitys
dominion over creation. These texts have become controversial in the debate over
17

Paulos Mar Gregorios, The Human Presence ( New York : Amity House, 1987 ), 89.
Poothrukayil, op.cit., 62.
19
Ibid. , 63.
20
Therukkattil , op.cit. , 470.
21
Rajula Annie Watson, A Christian understanding of land ethics ( Delhi : ISPCK, 2004),7.
22
Therukattil, op.cit., 470-471.
23
Poothrukayil, op.cit, 51.
18

ecology. For Lynn White and other environmentalists, such texts and teachings are largely
responsible for the present environmental problems.
God given dominion to humanity is not in order to own or rule over everything. Rather
dominion and subdue confers great responsibility on humanity. God entrusted the land
to Adam, and his receiving of the responsibility of caring for the land correspond to
humanitys functions of the same responsibility as Adams descendents. So humanity as
Gods stewards is responsible for relating to the land in the way that God relates it.24
As stewards of God, humanity has a special role to play in the created order of God.
Leviticus 25:23 and Job 4:11 emphasize that humanity has no authority to own or
sell the land according to its wish. Rather humanitys stay o the land is for a brief time, in
which time it has to be a responsible steward of the land, for it has to be returned to its
owner.
According to Gerhard Von Rod, humanity is placed upon earth in Gods image as
Gods sovereign emblem, just as the earthly kings, to denote their claim to authority,
erect an image of themselves in the provinces of their empire where they do not
personally appear. So is humanity as Gods representative, summoned to maintain and
enforce Gods claim to dominion over the earth.25

The Traditional View: Dominion

The Concept of Stewardship
Stewardship

24
25

Watson, op.cit. , 71.

Watson, 72.