Yung Suk Kim
I was asked to give my opinion about New Testament insights into good creation. The one who asked me about this is one of my colleagues, and she is committed to the Green Seminary Initiatives. I visited this website and found the philosophy of the Initiative as follows:
The Green Seminary Initiative is premised on two convictions: The first is that the religious community has a unique and significant calling to turn back human-caused environmental destruction and to participate in bringing all of creation into health and wholeness. The second conviction is that theological schools should provide clergy and religious leaders with the tools necessary for them to lead their congregations, communities and organizations in meeting their unique call to protect and restore creation.
The Green Seminary Initiative fosters efforts by theological schools and seminaries to incorporate care for creation into the identity and mission of the institution, such that it becomes a foundational part of the academic program and an integral part of the ethos of the whole institution.
Then I reflected on the New Testament themes and came up with John's Gospel, which is the gospel of the Logos (Reason or Word of God). In the Johannine prologue and throughout the gospel, the pivotal theme is "life and light." The Johannine Logos provides "life and light" to the world of corruption and darkness. Thus Jesus comes to the world as the Logos incarnate to testify to the truth of God (John 1:14; 18:37). "For God so loved the world that he gave his only son ... " (3:16).
Jesus's mission is to embody and deliver God's word (which is the Logos) and restore God's creation full of life and light. John was written to a community of separation and a world of darkness so that people may have life and light (20:31). For example, the man born blind recovered his sight (John 9) and became a new person. Abundant life and light come from God.
God's creation must be vibrant and dynamic, and it must be fully recovered. When people follow the work of Jesus, as he is the way, the truth, and the life (14:6), they can help restore the broken systems of God's world. People live in darkness because they participate in the destruction and misuse of God's creation. What they need is to abide in God and also in Jesus. This means that they have to keep Jesus's teaching (8:31-32). When they follow the way that Jesus lived, which is none other than to restore life and light to people in need, including God's creation as a whole. Even after Jesus is gone, he promises to send the Paraclete to the world so that his work of the Logos may continue in it.
In John, the world (kosmos) is not a place to leave but to transform through the love of God. For example, Jesus prays to the father in his long prayer before he goes to the father: "I am not asking you to take them out of the world, but I ask you to protect them from the evil one" (17:15). His disciples must stay in the world even if the world will hate them. If Jesus prayed otherwise, he must be a Gnostic Christ. In fact, Jesus finished his work and now asks his disciples to continue his work. He prays like this: "As you have sent me into the world, so I have sent them into the world" (17:18).
A few years ago, I wrote a small book on John's Gospel, titled Truth, Testimony, and Transformation. In it, I claimed that Jesus embodies the Logos in a hostile, lifeless, lightless world. The implication is that when people follow the way of God, this world will become a healthy, sustainable place.