We Love God's World  

Opening Prayer: 

We share your passion for your world, loving all that you have made, rejoicing in your providence and justice throughout your creation, proclaiming the good news to all creation and all nations, and longing for the day when the earth will be filled with the knowledge of your glory as the waters cover the sea. Amen.

Reflection:

a. We love the world of God’s creation. This love is not mere sentimental affection for nature (which the Bible nowhere commands); still, less is it pantheistic worship of nature (which the Bible expressly forbids). Rather, it is the logical outworking of our love for God by caring for what belongs to him. ‘The earth is the Lord’s and everything in it.’ The earth is the property of the God we claim to love and obey. We care for the earth, most simply, because it belongs to the one whom we call Lord.

The earth is created, sustained, and redeemed by Christ. We cannot claim to love God while abusing what belongs to Christ by right of creation, redemption, and inheritance. We care for the earth and responsibly use its abundant resources not according to the rationale of the secular world, but for the Lord’s sake. If Jesus is Lord of all the earth, we cannot separate our relationship to Christ from how we act in relation to the earth. To proclaim the gospel that says ‘Jesus is Lord’ is to proclaim the gospel that includes the earth since Christ’s lordship is over all creation. Creation care is a thus a gospel issue within the lordship of Christ. 

Such love for God’s creation demands that we repent of our part in the destruction, waste, and pollution of the earth’s resources and our collusion in the toxic idolatry of consumerism. Instead, we commit ourselves to urgent and prophetic ecological responsibility. We support Christians whose particular missional calling is to environmental advocacy and action, as well as those committed to godly fulfilment of the mandate to provide for human welfare and needs by exercising responsible dominion and stewardship. The Bible declares God’s redemptive purpose for creation itself. Integral mission means discerning, proclaiming, and living out the biblical truth that the gospel is God’s good news through the cross and resurrection of Jesus Christ for individual persons and for society and for creation. All three are broken and suffering because of sin; all three are included in the redeeming love and mission of God; all three must be part of the comprehensive mission of God’s people. 

b. We love the world of nations and cultures. ‘From one man, God made all nations of humanity, to live on the whole face of the earth.’ Ethnic diversity is the gift of God in the creation and will be preserved in the new creation when it will be liberated from our fallen divisions and rivalry. Our love for all peoples reflects God’s promise to bless all nations on earth and God’s mission to create for himself a people drawn from every tribe, language, nation, and people. We must love all that God has chosen to bless, which includes all cultures. Historically, Christian mission, though flawed by destructive failures, has been instrumental in protecting and preserving indigenous cultures and their languages. Godly love, however, also includes critical discernment, for all cultures show not only positive evidence of the image of God in human lives but also the negative fingerprints of Satan and sin. We long to see the gospel embodied and embedded in all cultures, redeeming them from within, so that they may display the glory of God and the radiant fullness of Christ. We look forward to the wealth, glory, and splendour of all cultures being brought into the city of God—redeemed and purged of all sin, enriching the new creation.

Such love for all peoples demands that we reject the evils of racism and ethnocentrism, and treat every ethnic and cultural group with dignity and respect, on the grounds of their value to God in creation and redemption.

Such love also demands that we seek to make the gospel known among every people and culture everywhere. No nation, Jew or Gentile, is exempt from the scope of the Great Commission. Evangelism is the outflow of hearts that are filled with the love of God for those who do not yet know him. We confess with shame that there are still very many peoples in the world who have not yet heard the message of God’s love in Jesus Christ. We renew the commitment that has inspired the Lausanne Movement from its beginning, to use every means possible to reach all peoples with the gospel. 

c. We love the world’s poor and suffering. The Bible tells us that the Lord is loving toward all he has made, upholds the cause of the oppressed, loves the foreigner, feeds the hungry, and sustains the fatherless and the widow. The Bible also shows that God wills to do these things through human beings committed to such action. God holds responsible especially those who are appointed to political or judicial leadership in society, but all God’s people are commanded—by the law and prophets, Psalms and Wisdom, Jesus and Paul, James and John—to reflect the love and justice of God in practical love and justice for the needy.

Such love for the poor demands that we not only love mercy and deeds of compassion but also that we do justice through exposing and opposing all that oppresses and exploits the poor. ‘We must not be afraid to denounce evil and injustice wherever they exist.’[1] We confess with shame that on this matter we fail to share God’s passion, fail to embody God’s love, fail to reflect God’s character and fail to do God’s will. We give ourselves afresh to the promotion of justice, including solidarity and advocacy on behalf of the marginalized and oppressed. We recognize such struggle against evil as a dimension of spiritual warfare that can only be waged through the victory of the cross and resurrection, in the power of the Holy Spirit, and with constant prayer. 

d. We love our neighbours as ourselves. Jesus called his disciples to obey this commandment as the second greatest in the law, but then he radically deepened the demand (from the same chapter), ‘love the foreigner as yourself’, into ‘love your enemies’. 

Such love for our neighbours demands that we respond to all people out of the heart of the gospel, in obedience to Christ’s command and following Christ’s example. This love for our neighbours embrace people of other faiths, and extends to those who hate us, slander and persecute us, and even kill us. Jesus taught us to respond to lies with truth, to those doing evil with acts of kindness, mercy, and forgiveness, to violence and murder against his disciples with self-sacrifice, in order to draw people to him and to break the chain of evil. We emphatically reject the way of violence in the spread of the gospel and renounce the temptation to retaliate with revenge against those who do us wrong. Such disobedience is incompatible with the example and teaching of Christ and the New Testament. At the same time, our loving duty towards our suffering neighbours requires us to seek justice on their behalf through proper appeal to legal and state authorities who function as God’s servants in punishing wrongdoers.

e. The world we do not love. The world of God’s good creation has become the world of human and satanic rebellion against God. We are commanded not to love that world of sinful desire, greed, and human pride. We confess with sorrow that exactly those marks of worldliness so often disfigure our Christian presence and deny our gospel witness.

Closing Prayer: 

We commit ourselves afresh not to flirt with the fallen world and its transient passions, but to love the whole world as you love it. So we love your world in holy longing for the redemption and renewal of all creation and all cultures in Christ, the ingathering of your people from all nations to the ends of the earth, and the ending of all destruction, poverty, and enmity. Amen.

Call upon God for such an outpouring of his Spirit that we, his people, will be assured of his love through his Word.

[1] The Lausanne Covenant, paragraph 5