An Analysis of Christianity Through the Lens of Toulmins Method of Argumentation - Essay Example

Section/# Environmentalism: An Analysis of Christianity Through the Lens of Toulmin’s Method of Argumentation Withregards to the ways in which an individual of the Christian persuasion should engage with the issue of environmental sustainment and its preservation and sustainment, one need not have a firm backing in Christian theology in order to answer such a question satisfactorily or Biblically. Rather, this brief essay will engage Toulmin’s model of argument as well as a basic understanding of the concept of Christian stewardship as a means to provide an overarching framework through which the individual can effectively see the logical necessity that greets the Christian with regards to his/her approach to key environmental issues. As a way to explore this dichotomy, this analysis will utilize Toulmin’s model of claim, ground, warrant, rebuttal, and qualifier to help explain the Christian’s responsibility to the environment and how it should be formulated. Furthermore, the analysis will also briefly discuss one of the fundamental issues that relates to the current interpretation of environmental protection, conservation, and respect as it exists among certain sectors of Christianity today. In regards to the claim, it is the stance of this brief essay that at its very core, Christianity places a high emphasis on that stewardship should necessarily define the way in which the Christian interacts with the world around him. Although Christianity in and of itself places the primary motivators upon the need to live as Christ, the writings of Paul and others indicate that a primal focus with respect to resources and their utilization must be adhered to in order to better exhibit a Christ-centered relationship. As will be expanded upon in greater depth within this analysis, this fundamental concept of stewardship with regards to the way the Christian should interact with the material world traces its understanding not only to the life and example of Christ or the writings of Paul but back to the very beginnings of humanity with the creation and instruction given to Adam and Eve (Bookless 39). In keeping with Toulmin’s model, the ground is the second part of the argument which must be developed upon and considered. As such, the ground supports that stewardship, although a New Testament Doctrine is also exhibited elsewhere under different names throughout the Bible. One of these is of course indicated during the creation story as God charges Adam to look over the creation and tend to it (Grizzle 233). Obviously, man and woman were created above the animals and were given dominion over them; however, this dominion, as exhibited in the Old Testament book of Genesis, did not indicate that humanity could exploit the resources given to him for no other benefit than his own self gratification. Rather, man was given dominion over the animal kingdom (and by extension the environment) as a means to use his God-given talent and superior intellect to seek to further the needs of these animals. By extension, the animal kingdom was given to man originally as a special charge; one in which mirrored the charge that God had with mankind – a unique relationship whereby the creator uniquely loved and cared for his creation. In this way, the ground for the argument is made even stronger that God attempted to engage mankind with the seriousness of stewardship through giving him charge of the lesser creatures that God had created. Similarly, Toulmin’s argumentative logic continues on to the issue of the warrant. In this stage of argumentation, Toulmin would have the reader link the preceding claim and ground to a verifiable connection that leads to a verifiable end. In this way, the author of this analysis has thus far laid out the fact that stewardship in the New Testament lays a fundamental framework through which the Christian is charged with integrating with and watching over the material resources he/she is responsible for in this life. Accordingly, the ground went on to give further evidence of the fact that stewardship was also represented under a different name and by different means during and shortly after the creation story. As a function of the way that God originally intended mankind to interact with creation and the way that New Testament theology requires the Christian to act with respect to the material world, a clear connection between these two can be discerned. Moreover, the fact of the matter is that wisdom and responsibility form the backbone of both of these approaches; even if they exist under slightly different names and separated by thousands of years (Truelove 810). Fourthly on Toulmin’s list of argumentative structure comes the backing. During the backing stage, it is incumbent upon the author to provide an alternate means, rather than the previously demonstrated claim, ground, and warrant that have thus far been discussed. In this way, stepping aside from the previous definitions and discussion of stewardship and the dominion and responsibility that God gave mankind, one need only look at the life of Christ as an indication for the means by which the Christian should care for his/her environment (Kearns 55). Rather than showing little regard for this, Christ demonstrated to his believers that even the sparrows of the sky are counted in the mind of the Creator. In this manner and to such an end, the backing for the arguments of stewardship and dominion which have been previously denoted help the reader to come to a fuller and more complete understanding of the ways in which the Christian should interact with and be mindful of the limitations that God’s creation demonstrates. With respect to the rebuttal stage of Toulmin’s argumentative style, one could proffer that the idea of stewardship and dominion that were given in Eden have no parallels. Even though the author of this piece strongly disagrees with such a premise, for arguments sake, it should be considered. However, even if such a claim were true and could be demonstrably verified, the fact of the matter is that even as stand-alone arguments, both of these directly relate to the way in which the believer should integrate with and respect the environment. The degree of linkage that has hitherto been proven is only a mechanism by which the reader can attempt to gain a more seamless view of the Christian’s responsibility to the environment; however, even as two disjoint concepts, they individually still promotes an aura of respect, tolerance, preservation, and conservation. Lastly, Toulmin’s method of argument forces to the practitioner to engage with the final qualifier. In this respect, it is the strong belief and conviction of this author that the evidence points to the fact that a reverent respect for the environment, inclusive of plants, animals, and natural resources, that God has entrusted to his creation is a fundamental precept of theology that the Christian must integrate within his/her daily life as well as to understand and appreciate. Moreover, although the Old and the New Testaments vary a great deal on many key factors, the common theme that has thus far been represented helps the analyst to discern that this one facet of Biblical understanding has remained little changed throughout the many thousands of years that separated these respective portions of the Bible (Blum 98). However, one would be remiss if they did not mention one of the largest impediments to a more full and complete understanding of the way in which the Christian should view the world. For this purpose, this author has chosen to discuss and hopefully help the reader to ultimately dismiss the oversimplification regarding the temporal nature of the world. Although it is beneficial for Christians to be ever mindful of the fact that their home is not of this world, the fact of the matter is that many Christians have currently placed such a high emphasis on the fact that the Earth is merely temporal that they have ceased to focus upon the fundamental precepts of stewardship and dominion which God laid out in both the Old and the New Testaments. The issue itself is oftentimes confused by the fact that Christians on the whole look towards the return of Christ as the ultimate hope of their salvation. This focal point of Christian theology is of course not in and of itself bad; rather, it provides the rational for the spiritual growth and motivation that such a lifestyle necessarily entails. Moreover, it is necessary for the Christian to balance the truth that the world is temporal and will not last with the understanding that God placed Adam and Eve (and by extension all humanity) in charge of being careful stewards of the resources that have been granted to us by Earth’s abundance. In such a way, it is possible to reconcile the belief that although temporal and fleeting, proper care and respect for the non-renewable nature of the Earth’s resources is a cornerstone and fundamental precept that is very much a part of Christianity. Similarly, as a means to more fully integrate with the changes that humanity continues to effect on the world at large, it would behoove Christians to take an active part in seeking to lessen their impact without divorcing themselves of the strong ethics and beliefs that help to guide the Christian walk. Works Cited Blum, Christopher. "On The Recovery Of Experience And The Search For A Christian Environmentalism." Nova Et Vetera (English Edition) 10.1 (2012): 95-104. Academic Search Complete. Web. 14 Dec. 2012. Bookless, Dave. "Christian Mission And Environmental Issues: An Evangelical Reflection." Mission Studies: Journal Of The International Association For Mission Studies 25.1 (2008): 37-52. Academic Search Complete. Web. 14 Dec. 2012. Grizzle, Raymone E., and Chritopher B. Barrett. "The One Body Of Christian Environmentalism." Zygon: Journal Of Religion & Science 33.2 (1998): 233. Academic Search Complete. Web. 14 Dec. 2012. Kearns, Laurel. "Saving The Creation: Christian Environmentalism In The United States." Sociology Of Religion 57.1 (1996): 55. Academic Search Complete. Web. 14 Dec. 2012. Truelove, Heather Barnes, and Jeff Joireman. "Understanding The Relationship Between Christian Orthodoxy And Environmentalism: The Mediating Role Of Perceived Environmental Consequences." Environment & Behavior 41.6 (2009): 806-820. Academic Search Complete. Web. 14 Dec. 2012. Read More