Apocalyptic Ecology: The Book of Revelation, the Earth, and the Future by Micah D. Kiel

Abstract

Reviewed by: Apocalyptic Ecology: The Book of Revelation, the Earth, and the Future by Micah D. Kiel Dianne Bergant micah d. kiel, Apocalyptic Ecology: The Book of Revelation, the Earth, and the Future ( Collegeville, MN: Liturgical Press, 2017). Pp. xxvii + 160. Paper $24.95. The devastation of elements of the natural world as found in the Book of Revelation has been a source of great concern for contemporary ecologically sensitive readers. Some might ask: Why should innocent plants and animals suffer because of human transgression? Looking to the end-time, others wonder: Why should we care for the earth when, in the end, God is simply going to destroy it anyway? Such dire attitudes toward the condition and fate of the natural world as found in Revelation are countered by Kiel as he offers us ways to understand the message(s) of that book from the perspective of theocentric ecology. Kiel uses five elements of the literary form of biography as an operative metaphor for describing his interpretative approach: personality, ancestors, upbringing, career, and legacy. In the first chapter ("Revelation's Personality: The Earth and the Future in an Apocalyptic Ecology"), his treatment of the book's "personality" or character is quite straight-forward. Here he explains Revelation's literary structure and form, identifies its important content and the message it puts forward, and provides sociohistorical information needed for appreciating its basic meaning. In chap. 2 ("Revelation's Ancestors: An Ecological Alternative in the Context of Hellenistic War"), he notes the earlier motifs, emphases, catalysts, and pieces of literature that influenced this book's composition. He relies heavily on the apocryphal 1 Enoch as a corresponding apocalyptic book that presents an ecological alternative for valuing creation. His focus on the role played by elements of the natural world in this earlier book lays the foundation for his understanding of the character and fate of creation as found in Revelation. This understanding is reinforced in chap. 3 ("Revelation's Upbringing: Critique of Empire and Its Ecological Components") as he sketches the historical context within which Revelation was composed. He does this by showing the correspondence between 1 Enoch as resistance literature in the face of Hellenistic supremacy and Revelation as resistance literature at the time of Roman domination. In chap. 4 ("Revelation's Career: Environmental Entanglement in Illuminated Manuscripts"), K. moves away from biblical analysis toward a kind of history of interpretation. He shows how nature scenes from Revelation became themes for several illuminated manuscripts from medieval representations to the contemporary Saint John's Bible. It is clear from the illustrations chosen that often the art demonstrates the perspective of the artist as much as, if not more than, that of the biblical author—not unlike a reader-response reading of the Bible. Despite the eisegetical reading of the biblical passage, these artistic depictions are clearly evidence of how dramatic scenes from Revelation have continued to influence generations down through the ages. [End Page 734] Kiel's investigation leads the reader to see that the violence and destruction depicted in Revelation are really a metaphor for the violence and destruction wrought by Roman domination. It is not until the final chapter ("Revelation's Legacy: Endings and Beginnings") that he treats ecological issues as such. He identifies these issues as environment entanglement, integral ecology, ecological alternative, and ecological debt, to name a few. While he does raise the issues, he does not suggest how Revelation, not simply eco-sensitivity, might help us address them. Instead, he offers three points of conviction and action spurred by the book: belief in the centrality of God and the interconnectedness of all natural creation; the courage to stand in resistance to ecological exploitation; and a different way of viewing the future. In other words, he suggests not a program of action but a transformation of mind and heart. Kiel's multifaceted approach might appear to be rather complex. However, he leads the reader through his analysis carefully and clearly, thus enabling even the nonspecialist reader to follow his thought. Dianne Bergant CSA, Catholic Theological Union, Chicago, IL 60615 Copyright © 2018 The Catholic Biblical Association of America