This book is one of the titles in Baker Academic’s ‘Engaging Culture’ series, which aims ‘to encourage active engagement informed by theological reflection’. Bouma-Prediger’s intention is:

to put Christian theology … and contemporary ecology into dialogue … My central claim is simple: Authentic Christian faith requires ecological obedience. To care for the earth is integral to Christian faith (14).

The first two chapters introduce the subject with a lengthy explanation of environmental awareness and contemporary ecological threats. This is possibly the weakest section of the book, for this is standard material that can be found in any ecological reference work—and to many people it will be common knowledge. Readers who are familiar with these issues would do well to start with chapter 3, which considers the ecological complaint against Christianity. Common criticisms of Christianity as being an exploitative and earth-conquering religion are ably dealt with and disproved. ‘My contention is that the ecological complaint against Christianity, correctly understood is not cogent’. However, Christians are not blameless. ‘We cannot escape culpability for our ecological sins of omission and commission, neglect and abuse. A clear call to confession, therefore, is much needed’ (68).

Particular attention is paid to 2 Peter 3:10, which the author suggests is commonly mistranslated in a creation-negating manner, by overemphasizing the discontinuity between this world and the world to come (76). Bouma-Prediger makes a bold claim here. ‘To put it bluntly, this verse represents perhaps the most egregious mistranslation in the entire New Testament’ (77). A more accurate translation, according to the author would emphasise that ‘after a refiner’s fire of purification (v. 7), the new earth will be found, not burnt up. The earth will be discovered, not destroyed’ (77).

Having discounted Christianity as the cause of the ecological crisis, the author then outlines ‘some better explanations’ for the charge levelled against it. Here he considers the role of the Church and is critical of its captivity to modern culture, its acceptance of the anthropocentricism of modernity, its deification of technology, and its materialism.

Chapter 4 considers the connection between Scripture and ecology. Five passages are considered, (Gen. 1–2; Gen. 6–9; Job. Col. 1:15–20; Rev. 21–22). Bouma-Prediger acknowledges that these alone do not give the full picture but are sufficient to suggest there is a ‘powerful ecological vision—a grand sweeping vision of our home and God’s economy’ which ‘should inform how we do our theology and our ethics’ (116). In chapter 5 there is an outline of a theological framework for earth-keeping using standard theological categories such as the doctrine of the Trinity, sin and salvation, eschatology etc. Ethical principles are then drawn from this framework. Bouma-Prediger concludes this chapter by stating the ‘challenge ahead is to persuade Christians that care for the earth is an integral feature of authentic Christian discipleship. It is not the gospel in its entirety, but the gospel is not the gospel without it’ (135).

‘What kind of people ought we to be?’ asks chapter 6 and there follows an application of this theological and ethical framework to Christian living by proposing seven ‘ecological virtues’. Chapter 7 offers 10 reasons as an ‘apologia for earth care’. Some, the author concedes, are more convincing than others. Particular emphasis is placed on ‘the grateful heart argument’. The author suggests that this is the most compelling reason to care for the earth. ‘Gratitude is the grammar of grace that fosters respectful care for God’s creation. Care of the earth is a fitting response of gratitude’ (178).

The final chapter helpfully identifies the source of our hope not in technological advances, nor in greater ecological awareness and concern, but in the God of the Bible. Bouma-Prediger concludes with a call to radical faith with lives that ‘proclaim the hope that lies within us—the hope of God’s great, good future’ (187).

The author presents a well-argued and convincing case for Christian ‘earth-keeping’. Readers will not agree with every detail, but the book is helpful and challenging, and in the opinion of this reviewer is the most balanced book available on this subject.

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