Stewardship Of The Earth Quotes

The earth will not continue to offer its harvest, except with faithful stewardship. We cannot say we love the land and then take steps to destroy it for use by future generations.

We have become, by the power of a glorious evolutionary accident called intelligence, the stewards of life's continuity on earth. We did not ask for this role, but we cannot abjure it. We may not be suited to it, but here we are.

...the care of the earth is our most ancient and most worthy and, after all, our most pleasing responsibility. To cherish what remains of it, and to foster its renewal, is our only legitimate hope.

Self-care is never a selfish act - it is simply good stewardship of the only gift I have, the gift I was put on earth to offer others. Anytime we can listen to true self and give the care it requires, we do it not only for ourselves, but for the many others whose lives we touch.

Abundance isn't God's provision for me to live in luxury. It's his provision for me to help others live. God entrusts me with his money not to build my kingdom on earth, but to build his kingdom in heaven.

Let my assure you, Brethren, that some day you will have a personal Priesthood interview with the Savior, Himself. If you are interested, I will tell you the order in which He will ask you to account for your earthly responsibilities. First, He will request an accountability report about your relationship with your wife. Have you actively been engaged in making her happy and ensuring that her needs have been met as an individual? Second, He will want an accountability report about each of your children individually. He will not attempt to have this for simply a family stewardship but will request information about your relationship to each and every child. Third, He will want to know what you personally have done with the talents you were given in the pre-existence. Fourth, He will want a summary of your activity in your church assignments. He will not be necessarily interested in what assignments you have had, for in his eyes the home teacher and a mission president are probably equals, but He will request a summary of how you have been of service to your fellowmen in your Church assignments. Fifth, He will have no interest in how you earned your living, but if you were honest in all your dealings. Sixth, He will ask for an accountability on what you have done to contribute in a positive manner to your community, state, country, and the world.

No settled family or community has ever called its home place an “environment.” None has ever called its feeling for its home place “biocentric” or “anthropocentric.” None has ever thought of its connection to its home place as “ecological,” deep or shallow. The concepts and insights of the ecologists are of great usefulness in our predicament, and we can hardly escape the need to speak of “ecology” and “ecosystems.” But the terms themselves are culturally sterile. They come from the juiceless, abstract intellectuality of the universities which was invented to disconnect, displace, and disembody the mind. The real names of the environment are the names of rivers and river valleys; creeks, ridges, and mountains; towns and cities; lakes, woodlands, lanes roads, creatures, and people. And the real name of our connection to this everywhere different and differently named earth is “work.” We are connected by work even to the places where we don’t work, for all places are connected; it is clear by now that we cannot exempt one place from our ruin of another. The name of our proper connection to the earth is “good work,” for good work involves much giving of honor. It honors the source of its materials; it honors the place where it is done; it honors the art by which it is done; it honors the thing that it makes and the user of the made thing. Good work is always modestly scaled, for it cannot ignore either the nature of individual places or the differences between places, and it always involves a sort of religious humility, for not everything is known. Good work can be defined only in particularity, for it must be defined a little differently for every one of the places and every one of the workers on the earth. The name of our present society’s connection to the earth is “bad work” – work that is only generally and crudely defined, that enacts a dependence that is ill understood, that enacts no affection and gives no honor. Every one of us is to some extent guilty of this bad work. This guilt does not mean that we must indulge in a lot of breast-beating and confession; it means only that there is much good work to be done by every one of us and that we must begin to do it.

There is no ownership. There is only stewardship.

Someday this upside-down world will be turned right side up. Nothing in all eternity will turn it back again. If we are wise, we will use our brief lives on earth positioning ourselves for the turn.

As Parker Palmer said, “Self-care is never a selfish act—it is simply good stewardship of the only gift I have, the gift I was put on earth to offer others. Anytime we can listen to true self and give it the care it requires, we do it not only for ourselves, but for the many others whose lives we touch.

Ours is a fall into greed: why do we think that everything on Earth belongs to us, while in reality we belong to Everything? We have betrayed the trust of the Animals, and defiled our sacred task of stewardship.

Would we argue that ten thousand target nuclear warheads are likely to enhance the prospect for our survival? What account would we give of our stewardship of the planet Earth? We have heard the rationales offered by the nuclear superpowers. We know who speaks for the nations. But who speaks for the human species? Who speaks for Earth?

self-care is never a selfish act-it is simply good stewardship of the only gift I have, the gift I was put on earth to offer to others. Anytime we can listen to true self and give it the care it requires, we do so not only for ourselves but for the many others whose lives we touch.

What is about to happen is not the reclaiming of Earth by a triumphant Mother Nature, a karmic repudiation of humanity's arrogant ill stewardship. Nothing we ever did mattered one way or another. This event has always been in the cards for man's planet, for the whole scope of our history, coming regardless of what we did or didn't do.

For better or worse, humans or our descendants will be responsible for life on Earth for the indefinite future. Despite the initially daunting technical challenges, the biggest obstacle to compassionate stewardship of the world's free-living nonhuman animal population is not technical or even financial but ideological.

Stewardship is the hallmark of life on earth.

We did not - and could not - purchase Earth with money. We have just been granted temporary stewardship.

To care for nature is to honor the past, safeguard the present, and secure the future.

The trick, Lena, baby, is to cherish yo' own little piece of earth, but not to get tied to it. 'Cause it ain't nothin' but a piece a' dust, like us, our bodies, that's gon' come and go.

Fill. The third phase of dominion is to “fill” or “replenish” the earth. Bearing fruit, refining our gift, and mastering the use of our resources create demand and lead naturally to wider “distribution.” To “fill the earth” means to expand our gift, our influence, our resources, just as a growing business would by continually improving its product, opening new outlets, and hiring more employees. Another way to look at it is to think once again of an apple tree. A single apple seed grows into an apple tree, which then produces apples, each of which contains seeds for producing more trees. Planting those seeds soon turns a single apple tree into a whole orchard. This expansion to “fill the earth” is a joint effort between the Lord and us. Our part is to be faithful with the resources He has given. He is the one who brings the expansion. The more faithful we are with our stewardship, the more resources God will entrust to us. That is a biblical principle.

Sustainability, or fairness to the future, therefore involves the concept of stewardship, the idea that the living generation must be stewards of the earth’s resources for the generations that will come later. That’s a tough role to play. There is nothing natural or innate about it. We need to defend the interests of those whom we’ve never met and never will. Yet those are our descendants and our fellow humanity. Alas, it’s a role that we’ve mostly ignored till now, to the increasing peril of all who will follow. The

As full and equal partners Adam and Eve were responsible to tend the garden, to be fruitful and multiply and fill the earth, to subdue the earth, and to rule over the creatures. In other words, together they were given stewardship of the earth because they were equals.

Veganism is critical to the next stage of human evolution. Slaughtering animals and eating their dead carcasses is both uncivilized and disgusting. How do we expect to be a multi planet species sailing the galaxy and building cities on new planets if we haven’t even grown out of the barbaric practice of killing sentient beings and eating their flesh? As higher level beings, humans should be optimizing our stewardship of earth, our utilization of plants and our nurturing of life. Being vegan is about health, morality, and the evolution of humanity.

When we defend the forests, we guard the lungs of tomorrow; when we preserve the waters, we safeguard the lifeblood of the Earth.

We are to be Christ’s representatives on the earth—pure, kind, just, and merciful, full of compassion, showing unselfishness in word and deed.

The earth is a loving God’s gift to us, and we show our love for His work by practicing good stewardship. — Janet Graham

What is about to happen is not the reclaiming of Earth by a triumphant Mother Nature, a karmic repudiation of humanity’s arrogant ill stewardship.

Human beings are not inevitable, and our brief existence is not preordained to be extended into the distant future. If Homo sapiens is to have a continued presence on earth, humankind will reevaluate its sense of place in the world and modify its strong species-centric stewardship of the planet. Our collective concepts of morality and ethics have a direct impact on our species’ ultimate fate.

One helpful way of identifying these kingdom features is to examine closely the "preview" passages in the Bible. Pop a movie into your DVD player, and you'll first see previews of coming attractions. Similarly, throughout the Bible are previews of the "feature film": the kingdom of God in all its consummated fullnness. These texts offer us glimpses into what live will be like in the new heavens and new earth.

We know now that every piece of coal, every drop of oil, and every cubic foot of natural gas that twelve generations of human beings have used to create our carbon-based industrial civilisation have had consequences that are now reshaping the dynamics of the Earth… Learning to live among rather than rule over these agencies that traverse the Earth is what takes us from dominion to stewardship and from human-centric detachment to deep participation with the living Earth. This is the great shift in temporal-spatial orientation that gives us a biosphere perspective.

The right handling of power is one of the greatest tests that can be imposed on any human being. Up to this point in his progress up the grades an initiate learns the lessons of discipline, control, and stability; he acquires, in fact, what Nietzsche calls slave-morality-a very necessary discipline for unregenerate human nature, so proud in its own conceit. With the grade of Adeptus Major, however, he must acquire the virtues of the superman, and learn to wield power instead of to submit to it. But even so, he is not a law unto himself, for he is the servant of the power he wields and must carry out its purposes, not serve his own. Though no longer responsible to his fellow-men he is still responsible to the Creator of heaven and earth, and will be required to give an account of his stewardship.

...humans now occupy or have seriously altered nearly all of the spaces outside our parks and preserves. Each of us carries an inherent responsibility to preserve the quality of earth's ecosystems. When we leave the responsibility to a few experts (none of whom hold political office), the rest of us remain largely ignorant of earth stewardship and how to practice it. The conservation of Earth's resources, including its living biological systems, must become part of the everyday culture of us all, worldwide.

Within this narrative, creation itself is understood as a kind of Temple, a heaven-and-earth duality, where humans function as the “image-bearers” in the cosmic Temple, part of earth yet reflecting the life and love of heaven. This is how creation was designed to function and flourish: under the stewardship of the image-bearers. Humans are called not just to keep certain moral standards in the present and to enjoy God’s presence here and hereafter, but to celebrate, worship, procreate, and take responsibility within the rich, vivid developing life of creation. According to Genesis, that is what humans were made for. The diagnosis of the human plight is then not simply that humans have broken God’s moral law, offending and insulting the Creator, whose image they bear—though that is true as well. This lawbreaking is a symptom of a much more serious disease. Morality is important, but it isn’t the whole story. Called to responsibility and authority within and over the creation, humans have turned their vocation upside down, giving worship and allegiance to forces and powers within creation itself. The name for this is idolatry. The result is slavery and finally death. It isn’t just that humans do wrong things and so incur punishment. This is one element of the larger problem, which isn’t so much about a punishment that might seem almost arbitrary, perhaps even draconian; it is, rather, about direct consequences. When we worship and serve forces within the creation (the creation for which we were supposed to be responsible!), we hand over our power to other forces only too happy to usurp our position. We humans have thus, by abrogating our own vocation, handed our power and authority to nondivine and nonhuman forces, which have then run rampant, spoiling human lives, ravaging the beautiful creation, and doing their best to turn God’s world into a hell (and hence into a place from which people might want to escape). As I indicated earlier, some of these “forces” are familiar (money, sex, power). Some are less familiar in the popular mind, not least the sense of a dark, accusing “power” standing behind all the rest. Called

We are our ancestors. Their blood, their bones, their sacrifices and relationships to the earth are what have literally made us. It is not only their wounds that carry on inside of us, but their resilience, wisdom and power. Our ancestors and homelands weave a way inside of us that expands as we live and breathe. It is a legacy of love that continues through us, reinforced by habits of stewardship and care wherever we are. Deepening relationship with my ancestors has urged me closer to the land as our kindred source, most of all; immersion in the earth and waters of place has transformed and re-membered me in the most anchoring and ongoing ways, and brought me closer to the healing possibilities within and for my lineages, in the process.

What commandment did we disobey? The commandment to live the Animal life in all simplicity — without clothing, so to speak. But we craved the knowledge of good and evil, and we obtained that knowledge, and now we are reaping the whirlwind. In our efforts to rise above ourselves we have indeed fallen far, and are falling farther still; for, like the Creation, the Fall, too, is ongoing. Ours is a fall into greed: why do we think that everything on Earth belongs to us, while in reality we belong to Everything? We have betrayed the trust of the Animals, and defiled our sacred task of stewardship. God’s commandment to “replenish the Earth” did not mean we should fill it to overflowing with ourselves, thus wiping out everything else. How many other Species have we already annihilated? Insofar as you do it unto the least of God’s Creatures, you do it unto Him. Please consider that, my Friends, the next time you crush a Worm underfoot or disparage a Beetle!

Christians often look to man for help and counsel, and mar the noble simplicity of their reliance upon their God. . . . If you cannot trust God for temporals, how dare you trust Him for spirituals? Can you trust Him for your soul’s redemption, and not rely upon Him for a few lesser mercies? Is not God enough for thy need, or is His all-sufficiency too narrow for thy wants? . . . Is His heart faint? Is His arm weary? If so, seek another God; but if He be infinite, omnipotent, faithful, true, and all-wise, why gaddest thou abroad so much to seek another confidence? Why dost thou rake the earth to find another foundation, when this is strong enough to bear all the weight which thou canst ever build thereon? . . . Let the sandy foundations of terrestrial trust be the choice of fools, but do thou, like one who foresees the storm, build for thyself an abiding place upon the Rock of Ages.160

Environmental stewardship requires that we use natural resources ethically so as to equally improve the welfare of society, other living organisms, and future generations126. In the Islamic worldview, the relationship between humans and nature is one of custodianship or guardianship, and not of dominance. The earth’s resources are available for humanity’s use, but these gifts come from God with certain ethical restraints. We may use the resources to meet our needs, but only in a way that does not upset ecological balance and that does not compromise the ability of future generations to meet their needs.

It is possible to live on earth, and when we die, our goods go with us. If we are rich toward God and have treasures in heaven, we will meet it all again, except it will be multiplied a hundredfold or more. Will that not be wonderful

God’s Word says in II Corinthians 8:9, speaking of the cross, “For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.” This battle of stewardship is a battle over possessions. They do not belong to us. “The earth is the LORD’S, and the fulness thereof” (Psalm 24:1). Every man who believes that his possessions belong to him, whether he is

Self-care is never a selfish act—it is simply good stewardship of the only gift I have, the gift I was put on earth to offer others. —PARKER PALMER Introduction Welcome to the first day of your year of self-care!

Stewardship is about responsibly managing and caring for Earth’s resources, recognizing our duty to future generations. It’s a principle that urges us to consider the long-term impact of our actions.” (Chapter 2: The Essence of Din (Religion), p. 29)

Every drop of water, every breath of air, every blade of grass whispers the same truth: we are but custodians of this planet, entrusted with its care for generations yet to come.

When God created human beings in his 'image' and 'likeness,' he was designating us as his representatives on the earth. Instead of running things directly himself, he chose us as his intermediaries to run things here in this world. As his image bearers, we speak and act on his behalf.

We represent him [God] in this world--speaking and acting on his behalf. He is counting on his daughters along with his sons to be guardians of the whole earth and to rule it as he himself would.

my faith has made it more and more evident that it is my responsibility as a Christian to take care of what God has blessed me with, including my place on this Earth. We’ve done a disservice to the environmental movement by couching Christianity as dominionism (the idea that God has given us dominion or rulership over the Earth) as opposed to creation care (the understanding that God has charged us with the care and stewardship of creation, and that its prosperity is tied to our own).

In our efforts to rise above ourselves we have indeed fallen far, and are falling farther still; for, like the Creation, the Fall, too, is ongoing. Ours is a fall into greed: why do we think that everything on Earth belongs to us, while in reality we belong to Everything? We have betrayed the trust of the Animals, and defiled our sacred task of stewardship. God’s commandment to “replenish the Earth” did not mean we should fill it to overflowing with ourselves, thus wiping out everything else. How many other Species have we already annihilated? Insofar as you do it unto the least of God’s Creatures, you do it unto Him. Please consider that, my Friends, the next time you crush a Worm underfoot or disparage a Beetle! We

If Genesis 1 is a welcome to transcendence, then Genesis 3 is about the tragedy of the shrinking of transcendence. Adam and Eve were created so that their lives would reach as wide as the kingdom and glory of God. In that one disastrous moment they did not expand their boundaries; they dramatically narrowed them. The vertical “more” for which transcendent human beings were created was replaced by a horizontal “more” that was never to be a human being’s life motivation. In that one tragic moment, Adam and Eve migrated to the center of their world, the one place where glory-wired human beings must never live. They did not just opt for independence; they opted for God’s position, and in doing so they forsook any chance of a personal participation in the transcendent glory of a relationship with God. This is why God sent his Redeemer Son to earth. He came to rescue us from ourselves and return to us participation in his transcendence. In his adoption we are restored to the God glory which is to be central to everything we do. In his church we are restored to the community glory in which we were built to participate. In freeing us from idolatry, rather than being ruled by the creation, we are restored to the stewardship glory over creation to which we were called. In the ministry of his indwelling Spirit, through Scripture, we are restored to the truth glory that was meant to be the interpretive lens of every human being since Adam took his first breath. His is a gorgeous work of rescue!

Materialism is, really, a system of belief or behavior which considers material things and in particular the control and possession of material things as more important than human values such as connection, love, or spiritual values such as "recognizing the unity of everything". And that's the kind of culture we live in. Interestingly enough, the religious right in their opposition to the very idea of climate change or to the idea that the environment is important to look at, they will quote the old testament where "man is given stewardship over the earth and all of the creatures", but when they talk about stewardship they mean control and dominance. There's another way to look at stewardship, which is caring and nurturing for it, looking after it. And, in the materialistic sense it's that control and ownership that we look at. And that means that the culture itself, quite apart from the physical toxins that we spill into the environment and the way in which we are altering the very air that we breathe or the very sun that shines down on us, we're actually also affected by the toxicity of human relationships or the lack of human relationships that this kind of society - that emphasizes material values - teaches us to pursue.

Self-care is never a selfish act—it is simply good stewardship of the only gift I have, the gift I was put on earth to offer others. Anytime we can listen to true self and give it the care it requires, we do it not only for ourselves, but for the many others whose lives we touch.

A great deal of struggle and sorrow in the world comes from misguided feelings of pride of ownership and possessiveness, versus the humble spirit of stewardship as common temporary inheritors of the great resources of earth.

Research has shown the challenge caused by Climate change is mainly man-made due to abdication of leadership and personal responsibility in taking care of the environment. Will you be part of the army replenishing the earth and promoting proper stewardship of its resources?

I believe there is a “fourth option” for American politics, which follows from the prophetic religious tradition we have described. It is traditional or conservative on issues of family values, sexual integrity and personal responsibility, while being very progressive, populist, or even radical on issues like poverty and racial justice. It affirms good stewardship of the earth and its resources, supports gender equality, and is more internationally minded than nationalist—looking first to peacemaking and conflict resolution when it come to foreign policy questions.

By surviving passages of doubt and depression on the vocational journey, I have become clear about at least one thing: self-care is never a selfish act-it is simply good stewardship of the only gift I have, the gift I was put on earth to offer to others.

The Onondaga people still live by the precepts of the Great Law and still believe that, in return for the gifts of Mother Earth, human people have responsibility for caring for the nonhuman people, for stewardship of the land.

In Genesis, God plants the Garden on Earth; in Revelation, he brings down the New Jerusalem, with a garden at its center, to the New Earth. In Eden, there’s no sin, death, or Curse; on the New Earth, there’s no more sin, death, or Curse. In Genesis, the Redeemer is promised; in Revelation, the Redeemer returns. Genesis tells the story of Paradise lost; Revelation tells the story of Paradise regained. In Genesis, humanity’s stewardship is squandered; in Revelation, humanity’s stewardship is triumphant, empowered by the human and divine King Jesus. These parallels are too remarkable to be anything but deliberate. These mirror images demonstrate the perfect symmetry of God’s plan. We live in the in-between time, hearing echoes of Eden and the approaching footfalls of the New Earth.

Parker Palmer said, “Self-care is never a selfish act—it is simply good stewardship of the only gift I have, the gift I was put on earth to offer others.

The handover from efficiency to adaptivity comes with sweeping changes in the economy and society including the shift from productivity to regenerativity, growth to flourishing, ownership to access, seller-buyer markets to provider-user networks, linear processes to cybernetic processes, vertically integrated economies of scale to laterally integrated economies of scale, centralized value chains to distributed value chains, corporate conglomerates to agile, high-tech small- and medium-sized cooperatives blockchained in fluid commons, intellectual property rights to open-source sharing of knowledge, zero-sum games to network effects, globalization to glocalization, consumerism to eco-stewardship, gross domestic product (GDP) to quality-of-life indicators (QLI), negative externalities to circularity, and geopolitics to biosphere politics.

The humanist concept of sustainable development and the Christian concept of stewardship are flawed by unconscious hubris. We have neither the knowledge nor the capacity to achieve them. We are no more qualified to the be stewards or developers of the Earth than are goats to be gardeners.

The people have endured the pain of being bystanders to the degradation of their lands, but they never surrendered their caregiving responsibilities. They have continued the ceremonies that honor the land and their connection to it. The Onondaga people still live by the precepts of the Great Law and still believe that, in return for the gifts of Mother Earth, human people have responsibility for caring for the nonhuman people, for stewardship of the land. Without title to their ancestral lands, however, their hands were tied to protect it. So they watched, powerless, as strangers buried the Peacemaker’s footsteps. The plants, animals, and waters they were bound to protect dwindled away, though the covenant with the land was never broken.

The Sioux sacred rites have undergone change since the Sioux were forced from their plains freedom to the bleak reservations of despair. The seven Mother Earth ceremonies that have evolved are offered to bridge across to the sacred In the natural world and to foster a regard for our planet as a living relative who must be sustained. Such ceremonies were followed down through time by the successful caretakers, who served well at their stewardship of Mother Earth. Reviving these ceremonies in this time of crisis will, it is hoped, bring forth a new-found perception and respect for the natural elements. I hope that the reader will attempt to do some ceremony in order to carry on that position of stewardship, even if it is a simple holding up of a stone to the rising dawn in recognition of the earth wisdom that comes with each new day.

Nature is not owned, but entrusted—her silence is not consent.

The unholy alliance of science, technology, and industry has given birth to monstrous offspring that threaten the very future of the planet. From factory farming to the harvesting of human eggs, commodified science and technology comes with a utilitarian ethic. Life is cheap. Forests, animals, and people are raw materials. Everyone and everything is expendable.50 Whatever brings the greatest profit is worth the violence. God is calling the church in the night to retrieve the meaning of stewardship first and foremost as caring for the earth.51 Evangelism is not good news until it is good news for all of creation, for humanity, animals, plants, water, and soil, for the earth that God created and called good.

Being created in God’s image also means having ownership, or stewardship. As Adam and Eve were given dominion over the earth to subdue and rule it, we are also given stewardship over our time, energy, talents, values, feelings, behavior, money, and all the other things mentioned in chapter 2. Without a “mine,” we have no sense of responsibility to develop, nurture, and protect these resources. Without a “mine,” we have no self to give to God and his kingdom.

If we have played our part well, offering love where it was needed, strength and caring where they were lacking; if we have tended the earth and its creatures with a sense of humble stewardship, we will have done enough.

Ironically, it is in clinging to the title of Steward that Denethor refuses to do the very thing a steward is called to do: to uphold the king’s authority. “I will not step down to be the dotard chamberlain of an upstart. . . . I will not bow to such a one, last of a ragged house long bereft of lordship and dignity” (V/vii). Ultimately, under the pretense of stewardship, Denethor claims an authority that not even the wise kings of old had: to take his own life and the life of his son. Gandalf chastises him for this, but to no avail. “‘Authority is not given to you, Steward of Gondor, to order the hour of your death,’ answered Gandalf. ‘And only the heathen kings, under the domination of the Dark Power, did thus, slaying themselves in pride and despair, murdering their kin to ease their own death’” (V/vii). It is interesting that Tolkien uses the word heathen to describe Denethor’s behavior; a heathen is an “unbeliever,” one who does not acknowledge God. If Tolkien really meant this word, then it implies that Denethor’s real fault is deeper than his refusal to acknowledge the authority of a king; it is a refusal to acknowledge the divine authority that is over

Ironically, it is in clinging to the title of Steward that Denethor refuses to do the very thing a steward is called to do: to uphold the king’s authority. “I will not step down to be the dotard chamberlain of an upstart. . . . I will not bow to such a one, last of a ragged house long bereft of lordship and dignity” (V/vii). Ultimately, under the pretense of stewardship, Denethor claims an authority that not even the wise kings of old had: to take his own life and the life of his son. Gandalf chastises him for this, but to no avail. “‘Authority is not given to you, Steward of Gondor, to order the hour of your death,’ answered Gandalf. ‘And only the heathen kings, under the domination of the Dark Power, did thus, slaying themselves in pride and despair, murdering their kin to ease their own death’” (V/vii). It is interesting that Tolkien uses the word heathen to describe Denethor’s behavior; a heathen is an “unbeliever,” one who does not acknowledge God. If Tolkien really meant this word, then it implies that Denethor’s real fault is deeper than his refusal to acknowledge the authority of a king; it is a refusal to acknowledge the divine authority that is over even a king’s, the authority of Ilúvatar.

Self-care is never a selfish act—it is simply good stewardship of the only gift I have, the gift I was put on earth to offer others. Anytime we can listen to our true self and give it the care it requires, we do it not only for ourselves, but for the many others whose lives we touch.”6

This inversion of value enables not so much the stewardship of the earth as the exploitation of those deemed no more worthy than the lowest forms of life—exploitation by exactly the sorts of people who eternally step forward to abuse such advantage.

BLINDED BY IGNORANCE AND SELF-ABSORPTION, HUMANITY IS DESTROYING THE CREATION. THERE IS STILL TIME TO ASSUME THE STEWARDSHIP OF THE NATURAL WORLD THAT WE OWE TO FUTURE HUMAN GENERATIONS. PREVIOUS SPREAD

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