Relating Our Creation Care Calling to the Mission of God

Throughout the doctrines of Christian theology, few concepts hold as much transformative potential for our relationship with the natural world as the doctrine of the imago Dei (image of God)—the belief that humans are created in God’s image. Far from being an abstract theological concept, this foundational truth reshapes our understanding of human identity and purpose in profound ways, particularly regarding our responsibility toward the environment. As ecological crises intensify globally, Christians are called to rediscover how being image-bearers fundamentally connects to our role as caretakers of creation.

 

Understanding the Imago Dei: More Than Dominion

When Genesis 1:26-28 declares that humans are made in God’s image and given dominion over creation, this passage has often been misinterpreted throughout history as divine permission for environmental exploitation. However, a deeper examination of the text reveals quite the opposite intention.

“Then God said, ‘Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.‘” (Genesis 1:26, NIV)

The Hebrew word for “rule” (radah) in this passage implies responsible governance rather than exploitation. Meanwhile, the concept of being made in God’s “image” (tselem) and “likeness” (demuth) carries profound implications about representation. To bear God’s image means to represent His character and values within creation—to be His ambassadors who extend His creative, nurturing, and restorative presence throughout the earth.

This understanding transforms the concept of dominion from a license to exploit into a sacred responsibility to care. Just as God tends creation with love and purpose, so too are humans—as divine image-bearers—called to mirror this divine caretaking. The implication is clear: authentic human identity is inseparable from responsible environmental stewardship.

 

The Genesis Mandate: Cultivation and Care

The divine commission becomes even more explicit in Genesis 2:15, which states: “The Lord God took the man and put him in the Garden of Eden to work it and take care of it.” The Hebrew words used here—avad (work/serve) and shamar (keep/protect)—reveal that humanity’s original vocation involved active cultivation alongside protective preservation.

This calling wasn’t merely about resource extraction or even sustainable management—it was about participating in God’s ongoing creative and sustaining work. As image-bearers, humans were designed to be co-creators with God, nurturing the flourishing of all creation while protecting it from harm. This dual mandate of development and protection provides a balanced biblical foundation for environmental ethics that avoids both exploitative consumption and preservationist inaction.

The fall in Genesis 3 disrupted this harmonious relationship, introducing environmental degradation as one consequence of human rebellion. Yet the original mandate remains, now complicated by sin but reinforced by redemption in Christ, who reconciles “all things” to God (Colossians 1:20), including the natural world.

 

Image as Relationship: Ecological Implications

Traditional interpretations of the imago Dei have often emphasized rational capacities—intelligence, moral reasoning, and creativity—as the primary aspects of God’s image in humanity. While these are significant, an exclusively rationalistic understanding can inadvertently reinforce a problematic nature-culture divide, positioning humans as separate from and superior to the rest of creation.

A more holistic biblical understanding recognizes that the divine image is fundamentally relational. God exists in perfect communion within the Trinity, and humans, as image-bearers, are similarly designed for relationship—with God, with one another, and with the natural world. This relational dimension of the imago Dei has profound ecological implications.

When we understand ourselves as relational beings, we recognize that environmental indifference damages not only the natural world but our own identity and spiritual well-being. Ecological attentiveness—developing a deep awareness of and care for natural systems—becomes not merely a practical necessity but a spiritual practice that honors our design as image-bearers.

This relational understanding helps us move beyond viewing nature as either a commodity to be exploited or an idol to be worshipped. Instead, we recognize creation as God’s gift, entrusted to our care and intended for mutual flourishing. The ecological crisis, then, is fundamentally a relational crisis—a failure to live as the relational beings God created us to be.

 

Image as Creativity: Innovative Approaches to Environmental Challenges

Another essential dimension of the imago Dei is creativity. The biblical narrative begins with God creating—bringing order from chaos and beauty from emptiness. As image-bearers, humans uniquely reflect this creative capacity, not in ex nihilo creation (creating from nothing), but in cultural creation—the ability to shape, design, and innovate with the raw materials of creation. This means that humanity are not true creators (out of nothing), rather all of our “creations” are derived: 1) from the creative capacities God has given us; and 2) using the raw materials that God has provided for us. 

This creative aspect of being image-bearers has significant implications for environmental responsibility. Rather than seeing ecological challenges as insurmountable problems or simply accepting environmental degradation as inevitable, Christians are called to exercise God-given creativity in developing innovative solutions.

From designing renewable energy systems to reimagining sustainable agricultural practices, from creating circular economic models to engineering nature-based solutions for climate resilience—these creative endeavors represent faithful expressions of the imago Dei in response to environmental challenges.

However, Christian creativity differs from purely secular innovation in crucial ways. Being grounded in God’s character, it seeks solutions that embody divine values: justice for the marginalized, compassion for all creatures, and a profound respect for the integrity of creation. This creativity is not driven primarily by profit or technological utopianism but by a desire to honor God by caring for what He loves.

 

The Image Distorted: Sin and Ecological Degradation

The current environmental crisis cannot be understood apart from the biblical doctrine of sin. When humans rebelled against God, the image was not erased but distorted, with far-reaching consequences for our relationship with the natural world.

The pattern of ecological sin often mirrors the original temptation in Eden—a failure to trust God’s boundaries and a grasping for control beyond our rightful limits. We see this in exploitative resource extraction, in pollution that prioritizes short-term profit over long-term health, and in consumption patterns that disregard the needs of future generations and vulnerable communities.

Scripture recognizes this connection between human sin and environmental suffering. In Hosea 4:1-3, the prophet explicitly links moral corruption with ecological devastation:

“Hear the word of the LORD, you Israelites, because the LORD has a charge to bring against you who live in the land: ‘There is no faithfulness, no love, no acknowledgment of God in the land… Because of this the land dries up, and all who live in it waste away; the beasts of the field, the birds in the sky and the fish in the sea are swept away.‘”

Similarly, Romans 8:19-22 depicts creation itself as groaning under the weight of human sin, eagerly awaiting redemption alongside humanity. This biblical perspective helps us understand ecological crises not merely as technical problems requiring technological solutions, but as spiritual problems reflecting broken relationships with God, each other, and creation.

 

The Image Restored: Redemption and Ecological Responsibility

The good news of the gospel is that in Christ, God is at work restoring His image in humanity and reconciling all things to Himself.  This work is the mission of God (Missio Dei). It is the story of God’s continued work of redemption, reconciliation, restoration and renewal in the world today. It is the work for which God send us to join Him at work in the world around us. This redemptive work has profound implications for environmental responsibility.

Colossians 1:15-20 describes Christ himself as “the image of the invisible God” who reconciles “all things” to God through his blood shed on the cross. And that word “things” in the original Greek, τὰ πάντα, means everything. Colossians 1:15-20 reads: “The Son is the image of the invisible God, the firstborn over all creation. For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him. He is before all things, and in Him all things hold together. And He is the head of the body, the church; He is the beginning and firstborn from among the dead, so that in all things He may have preeminence. For God was pleased to have all His fullness dwell in Him, and through Him to reconcile to Himself all things, whether things on earth or things in heaven, by making peace through the blood of His cross.” 

There are a number of things we learn from Colossians 1:15-20 related to creation, namely:

• Christ is over all creation (that is everything).
  
• All things were created through Christ and for Christ. The catalogue of “all things” includes everything in heaven and on earth, everything that is visible and invisible, every centre of power (thrones or dominions or rulers or authorities).
• Christ, who is God the Son, has all things existed
• By the power of Christ, the entire created order continues to be sustained
• Christ is to have preeminence in all things
• All “fullness” dwells in Christ.
• Christ is reconciling “all things” to himself (defined as “all things” which includes everything in heaven and on earth)
• And by His death, burial, and resurrection, Christ is “making peace” – which is the exact Greek word used to translate the concept of “Shalom” in the Old Testament – meaning, bring well-being and flourishing to all of the created order.

Thus the cosmic scope of redemption includes the natural world, challenging any narrow soteriology (doctrine of salvation) focused exclusively on human souls while neglecting creation care. It also challenges a wide soteriology that encompasses everything to the exclusion of individual human souls. Salvation has both a narrow human focus and cosmic one. Salvation also has temporal dimensions- past (Christ’s atonement in the past), present (salvation offered to those who believe today with implications for the created order in the here and now), and future (salvific consummation in the future afterlife of both humanity and all of the created order). 

As Christians experience the renewing work of the Spirit, conforming them to Christ’s image (2 Corinthians 3:18; Romans 8:29), this transformation should manifest in renewed relationships with the created world. In this light, environmental stewardship becomes not merely a matter of obedience to commands but an expression of restored identity—living out who we truly are as image-bearers being conformed to Christ’s likeness.

This redemptive perspective offers hope in the face of overwhelming environmental challenges. While we cannot fully reverse all ecological damage or create paradise on earth through human effort alone, we can participate in the mission of God’s restorative work, pointing toward the ultimate renewal of creation promised in Scripture (Revelation 21-22).

 

Living the Image: Environmental Leadership Across Careers

The theological understanding of the imago Dei fundamentally transforms how Christians approach various careers and disciplines related to environmental care. Rather than compartmentalizing faith and work, believers can integrate their identity as image-bearers with their professional roles in creation care.

Corporate Leadership and Business

Christians in business leadership have unique opportunities to reshape corporate practices according to creation care principles. This might include:

• Implementing circular economy models that minimize waste and maximize resource efficiency
• Prioritizing ethical supply chains that protect both human communities and natural ecosystems
• Developing triple-bottom-line approaches that measure success by environmental and social impacts alongside financial returns
• Innovating sustainable products and services that meet human needs while reducing ecological footprints

For the Christian business leader, these practices aren’t merely strategic responses to market trends or regulatory pressures but expressions of faithfulness to their identity as divine image-bearers called to represent God’s character in the marketplace.

Natural Resource Management

Those working in forestry, fisheries, mining, or other resource management fields can approach their work through the lens of the imago Dei by:

• Developing harvest practices that ensure regeneration and long-term ecosystem health
• Balancing human needs with habitat protection for non-human species
• Implementing restoration projects that heal damaged ecosystems
• Advocating for policies that recognize the intrinsic value of creation beyond its utility for human consumption

When resource managers understand themselves as image-bearers, they recognize that their work involves representing God’s care for all creatures, not merely maximizing resource yields for human benefit.

Architecture and Urban Planning

Christians in design professions can express the imago Dei through:

• Creating buildings and communities that work with rather than against natural systems
• Designing spaces that connect people with nature, promoting biophilic well-being
• Developing infrastructure that reduces energy consumption and carbon emissions
• Planning cities that provide equitable access to natural spaces for all residents

These approaches reflect the creative and relational aspects of bearing God’s image in the built environment.

Scientific Research and Education

Christians in scientific fields can uniquely integrate faith and career by:

• Conducting research that deepens our understanding of ecological relationships
• Developing conservation strategies based on sound science and biblical values
• Teaching others to appreciate the wonder and complexity of creation
• Using scientific expertise to inform environmental policy and practice

For Christian scientists, studying creation becomes an act of worship, revealing God’s wisdom and care embedded in natural systems.

Agricultural Management

Christians involved in agriculture can express the imago Dei through:

• Developing regenerative farming practices that build soil health rather than depleting it
• Creating agricultural systems that protect water quality and conserve resources
• Treating farm animals with respect and appropriate care
• Ensuring food systems provide nourishment for all people, reflecting God’s provision

These approaches honor the original mandate to “cultivate and keep” given in Eden.

 

Global Vulnerabilities: Image-Bearers Responding to Ecological Crises

The doctrine of the imago Dei provides a theological framework for addressing specific global ecological vulnerabilities with both compassion and creativity.

Ecosystem Degradation and Biodiversity Loss

The rapid loss of biodiversity represents a profound diminishment of God’s creation and threatens the flourishing of both human and non-human life. As image-bearers, Christians are called to:

• Support conservation efforts that protect threatened species and habitats
• Advocate for sustainable land use policies that balance human needs with ecosystem integrity
• Participate in restoration projects that heal damaged ecosystems
• Recognize the intrinsic value of all creatures as expressions of God’s creativity

When we understand ourselves as bearing God’s image, we recognize that biodiversity loss diminishes the full expression of God’s creative wisdom that we are called to protect.

Pollution and Climate Change

Atmospheric pollution and resulting climate change represent perhaps the most significant global ecological challenge of our time. The imago Dei calls Christians to:

• Reduce personal and institutional carbon footprints through lifestyle and operational changes
• Support clean energy transitions that protect both climate stability and human flourishing
• Advocate for policies that address climate justice, recognizing that vulnerable communities often bear the heaviest burdens of climate impacts
• Develop climate adaptation strategies that protect communities against unavoidable changes

These responses reflect the image-bearer’s responsibility to represent God’s care for all creation and all people across generations.

Resource Consumption and Waste Management

Overconsumption and waste represent distortions of the human vocation as image-bearers. Faithful responses include:

• Embracing lifestyles of sufficient simplicity that reject consumerism’s endless appetite
• Supporting circular economy initiatives that eliminate the concept of “waste”
• Implementing comprehensive recycling and composting systems
• Advocating for extended producer responsibility policies that incentivize sustainable design

These practices honor the limits God has placed within creation while meeting genuine human needs.

Natural and Human-Caused Disasters

As disasters increase in frequency and intensity, often exacerbated by environmental degradation, Christians can respond as image-bearers through:

• Supporting vulnerable communities in disaster preparedness and resilience-building
• Participating in relief efforts that provide immediate assistance after disasters
• Advocating for reconstruction approaches that “build back better” with environmental sustainability in mind
• Addressing root causes that increase disaster vulnerability, including environmental degradation and social injustice

These responses reflect God’s compassion for suffering creation and commitment to restoration.

 

Daily Choices: Image-Bearing in Ordinary Life

While environmental leadership in professional contexts is crucial, the imago Dei also transforms how ordinary Christians approach daily choices that impact creation.

Consumption Choices

Every purchase represents an ecological and ethical decision. Image-bearers can honor God through:

• Choosing products with minimal environmental impact throughout their lifecycle
• Supporting companies with demonstrated commitments to environmental responsibility
• Practicing conscious consumption that asks, “Do I need this?” before buying
• Extending product life through repair and maintenance rather than premature replacement

These choices reflect the image-bearer’s calling to represent God’s wisdom and restraint.

Home and Energy Practices

Household decisions can significantly impact environmental footprints. Christians can express the imago Dei through:

• Reducing energy consumption through efficiency measures and mindful use
• Transitioning to renewable energy sources where possible
• Conserving water through efficient fixtures and mindful habits
• Creating wildlife-friendly yards and gardens that support local biodiversity

These practices transform ordinary homes into spaces that reflect God’s care for creation.

Food Choices and Practices

Few daily decisions have greater environmental impact than food choices. Image-bearers can honor God through:

• Choosing sustainably and humanely produced foods when possible
• Reducing food waste through careful planning and creative use of leftovers
• Supporting local food systems that minimize transportation impacts
• Practicing gratitude and mindfulness around eating, recognizing food as God’s provision

These approaches reflect the divine image by participating in God’s provision with responsibility and care.

Transportation and Travel

Movement decisions significantly impact personal carbon footprints. Christians can express the imago Dei through:

• Choosing lower-impact transportation options when feasible
• Combining trips to reduce unnecessary travel
• Supporting public transportation and infrastructure for active mobility
• Approaching necessary travel with mindfulness about environmental impacts

These choices reflect the image-bearer’s calling to walk gently on God’s earth.

 

Conclusion: From Obligation to Identity

The most profound contribution of the imago Dei doctrine to environmental ethics is its transformation of creation care from external obligation to intrinsic identity. When we truly understand what it means to be made in God’s image, environmental responsibility becomes not something we do but an expression of who we are.

This identity-based approach addresses both the despair and the apathy that often characterize responses to environmental challenges. Against despair, it offers the hope of participating in God’s redemptive work in creation. Against apathy, it presents creation care as essential to authentic human flourishing as divine image-bearers.

As Christians embrace this understanding, creation care becomes neither a political position nor a secondary concern but an integral expression of faithfulness to God and authentic humanity. By aligning our environmental practices with our identity as image-bearers, we fulfill our created purpose and point toward the ultimate restoration of all things in Christ.

 

Sources

1. Bauckham, R. (2010). Bible and Ecology: Rediscovering the Community of Creation. Baylor University Press.
2. Bouma-Prediger, S. (2001). For the Beauty of the Earth: A Christian Vision for Creation Care. Baker Academic.
3. DeWitt, C. B. (2007). Earth-Wise: A Biblical Response to Environmental Issues. Faith Alive Christian Resources.
4. Middleton, J. R. (2005). The Liberating Image: The Imago Dei in Genesis 1. Brazos Press.
5. Moo, D. J., & Moo, J. A. (2018). Creation Care: A Biblical Theology of the Natural World. Zondervan Academic.
6. Schaeffer, F. A. (1970). Pollution and the Death of Man: The Christian View of Ecology. Tyndale House Publishers.
7. Van Dyke, F., Mahan, D. C., Sheldon, J. K., & Brand, R. H. (1996). Redeeming Creation: The Biblical Basis for Environmental Stewardship. InterVarsity Press.
8. Wright, C. J. H. (2006). The Mission of God: Unlocking the Bible’s Grand Narrative. InterVarsity Press.