Islands in the Sun: Overtures to a Caribbean Theology

Posted on June 1, 2026 by J Richard Middleton

As a representative of Global Scholars Canada, I will be presenting a virtual talk for the Library Reading Group of the Society of Christian Scholars on Friday, 5 June at 1400 UTC (10:00 AM EDT).

The Reading Group meets once per month with the stated purpose to “discuss a resource from the Library concerning how to grow in our vocation as Christian academics for redemptive influence among our students, colleagues, academic disciplines, and universities.”

I’ve been asked to introduce the chapter “Islands in the Sun: Overtures to a Caribbean Creation Theology” that I contributed to the book I coedited with Garnett Roper, called A Kairos Moment for Caribbean Theology: Ecumenical Voices in Dialogue (Pickwick, 2013). My presentation will be followed by a time of discussion (Q&A).

If you would like to attend the June 5 presentation, you can register here (it is free); a Zoom link will be sent to you.

If you would like to read the chapter in advance, you can download it as a PDF here.

In my presentation, I will analyze some of the key themes of the article and give some background on why I wrote it (originally for a 2010 conference held at Jamaica Theological Seminary in Kingston, Jamaica) and what theological and cultural issues it was intended to address. I will also touch on how the article became the basis for my book A New Heaven and a New Earth: Reclaiming Biblical Eschatology (Baker Academic, 2014).

In preparation for my June 5 presentation, a Christian scholar from Kenya (Sam Sani Nzevela) has written a brief review of the article.

Review of “Islands in the Sun: Overtures to a Caribbean Creation Theology”

By Sam Sani Nzevela, Software Web Solutions Architect, Machakos, Kenya

Having reviewed Richard Middleton’s chapter, I find it as one of the most compelling theological works of our time. It offers a robust and biblically grounded bridge connecting:

Creation → Stewardship → Governance → Justice → Human Flourishing → Ecological Sustainability

At a time when humanity faces growing social inequality, ecological degradation, governance failures, and moral uncertainty, Middleton returns us to a foundational truth: God’s redemptive purpose extends beyond individual salvation to the restoration and flourishing of all creation.

His work challenges the false separation between the spiritual and the material, between faith and public life, and between salvation and stewardship. Instead, it presents humanity as God’s image-bearers, entrusted with the responsibility of caring for creation, advancing justice, and promoting the common good.

I consider this chapter to be an inspired piece of modern theological scholarship. While Scripture alone remains the ultimate authority, Middleton’s contribution powerfully illuminates biblical truths that are urgently needed in our generation. His insights deserve serious consideration by churches, universities, policymakers, and educational institutions. Indeed, aspects of this creation-centered stewardship theology ought to be taught in schools as part of forming responsible citizens, ethical leaders, and faithful stewards of God’s creation.

For Africa and the wider world, this framework offers a practical pathway toward sustainable development, ethical governance, environmental responsibility, social justice, and human flourishing rooted in divine purpose.

May 2026

Created in God’s Image: The Royal Calling of Humanity (The Kingdom of God, part 3)

Posted on June 21, 2025 by J Richard Middleton

This is part 3 of a series of posts on the kingdom of God. Part 1 can be found here. Part 2 can be found here.

The kingdom of God in the teaching of Jesus is a distinctly Jewish idea, rooted in Israel’s Scriptures. To understand the significance of this kingdom we will need to explore some of the biblical backstory—especially the theme of “rule,” a royal metaphor for the exercise of power.

Imago Dei: The Royal Calling of Humanity

The opening chapter of the Bible recounts the creation of humanity (male and female) with the vocation or calling of being God’s “image” on earth (Gen 1:26–28). Genesis 1 here draws on (and interacts with) the royal ideology from the cultures of the ancient Near East (such as Mesopotamia and Egypt), which viewed kings (and sometimes priests) as the “image” of their gods. These human leaders were thought to have a function similar to that of the “image” (or cult statue) of the god, which was located in the temple. Just as the cult statue was thought to mediate the presence and power of the god from heaven to earth, kings (and some priests) claimed to be the gods’ unique earthly delegates, exercising power over the people on the gods’ behalf (a royal function), by which the gods’ presence was made manifest in their society (a priestly function).

Genesis 1 draws on this ancient, highly elitist notion of the “image of God,” but radically democratizes or universalizes it, applying it to all people, male and female (irrespective of their social status). This biblical vision of all people sharing the “royal” status of the “image of God” (imago Dei in Latin), with equal dignity in the sight of the Creator, helps explain a well-recognized historical fact: when the people of Israel came into existence as a nation (after their exodus from Egypt), they existed for centuries without a monarchy—something entirely unique in the ancient Near East. The idea of all humanity created to be God’s image functioned as a radical critique of—and form of resistance to—the royal ideology of the ancient societies among which Israel lived.

In Genesis 1:26–28, the image of God is manifested in the ordinary human exercise of power or agency in earthly life, involving “rule” (or “dominion” in some translations) over the animal kingdom (equivalent to animal husbandry) and “subduing” the earth or land (equivalent to agriculture). In Genesis 2, the human vocation is portrayed (without using the term “image”) as working and protecting a garden of fruit trees that God planted (Gen 2:15). Since God planted the garden, God is portrayed as the first gardener and humans implicitly image God as they continue tending God’s garden. Psalm 8 echoes the theme of animal husbandry from Genesis 1, when it describes humans as created a little less than God (similar to being God’s image in Genesis 1) and granted rule over various forms of animal life—on land, air, and water (Ps 8:5–8).

The image of God (imago Dei) is both a gift (humans are granted the status of being VIPs in God’s world) and a calling or vocation (we are commissioned as God’s ambassadors in the world). Every person is both gifted with royal dignity and also authorized to represent God’s rule in the ordinary practices of earthly life. Whereas Genesis 1 and 2 focus on caring for animals and farming the land, Genesis 4 extends this by mentioning that humans invented and developed cities, nomadic livestock herding, musical instruments, and metal tools (Gen 4:17, 20–21). This suggests that God is imaged by all forms of legitimate cultural innovation, as people develop the potentialities of earthly life.

But Genesis 3 portrays humans rebelling against their Creator (transgressing the limits God instituted) so that the gift of human agency or “rule” becomes distorted and twisted, with corrupting effects on the social order.

Life, Death, and Violence in Human History

In the Garden of Eden narrative, humans are warned that “death” is the consequence of disobedience to God (Gen 2:15–16). This death was not the introduction of mortality, as if humans had previously been immortal and only now would have an ending to their life; the idea of original immortality is an idea imported by later interpreters into the text. Rather, humans are created from “dust” (Gen 2:7), a term used throughout the Bible as a metaphor for mortality (see especially Ps 103:13–14). The “death” warned about in Genesis 2 is best understood as the constriction and diminishing of life, where “life” refers to the fullness of earthly flourishing.

Immediately upon disobedience, the original harmony in the garden begins to be distorted, as the primal couple cower in fear before God and in shame of nakedness before each other (Gen 3:7–8, 10), while ordinary human relationships, like marriage, childbirth, and farming, became disharmonious (Gen 3:16–20). Ultimately, humans are exiled from the garden, losing access to the fullness of life (symbolized by the Tree of Life in the center of the Garden) and the intimate presence of God. These consequences are various ways of describing the “death” that results from sin.

Yet humans retain the dignity of being God’s image and the call to represent God is not rescinded (see Gen 9:6). But violence (the misuse of the power or agency associated with the image of God) is introduced into human history, evident in Cain’s murder of his brother out of jealousy (Gen 4:8) and Lamech’s revenge killing of a young man who injured him, while boasting about it to his two wives (Gen 4:23). Distorted human “rule” then spirals out of control, until violence fills the earth and life becomes corrupted (Gen 6:5, 11–12), which generates the flood to cleanse the earth of this corruption.

But the respite is only temporary and human violence culminates in the story of Babel (the normal Hebrew word for Babylon), an empire that tries to dominate others and impose its will (and even language) on conquered peoples (Gen 11:1–9). The tower of Babel is likely a ziggurat, a series of giant steps for the gods to descend from heaven to their favored city, thus providing religious legitimation for the empire. With the rise of every “Babylon” in history, every imperial legitimation of violence in the name of law and order (including Rome in the time of Jesus), God’s purposes for life and flourishing are impeded. In the “Babel” of Genesis 11, God’s purposes for blessing seem to have come to a dead end.

How will God respond to this imperial violence? That is the topic of part 4 of this series (The Story of Israel from Abraham to the Exile).

Speaking on a Christian Worldview in South Korea

Posted on June 18, 2023 by J Richard Middleton

I’m excited by my first trip to South Korea.

Last year I was invited to give two plenary lectures on a Christian worldview at a conference at Handong Global University, in Pohang, South Korea. The time has now come for the conference and I am finally in Korea.

The conference is called, “Christian Scholars: Forming Identity, Building Community.” It is sponsored by the International Network for Christian Higher Education (INCHE) and is for Christian academics throughout Asia and Oceania. I’ve been told that scholars and teachers from twelve different countries will be attending.

Why was I invited to give these talks? That’s something I asked when I received the invitation.

It seems that lots of Koreans have read my work, and not just my first book on a Christian worldview, which I wrote with Brian Walsh (The Transforming Vision). The Korean translation of that book sold as least as many copies as (if not more than) the original English edition!

It turns out that all of my books have been translated into Korean (The Transforming Vision is also in French, Spanish, Portuguese, and Indonesian). Given my career as a biblical scholar since The Transforming Vision, it seems that the conference organizers wanted to hear how I would articulate a Christian worldview today in our contemporary global context.

My two lectures will introduce participants to serious biblical theology, focusing on humanity as the image of God and the movement of the biblical story towards the eschaton. I will attempt to draw implications from this deep dive into Scripture for Christians in academia (connecting to the twin conference themes of identity and community).

My lectures are entitled “The Vocation of the Christian Scholar: Called to Image God” and “Teaching towards a Vision: A New Heaven and a New Earth” (you can read a summary of the lectures here).

The conference runs for three days; my lectures are on days 1 and 2 (you can see the conference schedule here).

There are also thirteen breakout sessions planned, with three presentations in each (thirty-nine presentations in all). You can see the range of topics here.

I am both honored to be at this conference and somewhat intimidated by my assignment. But I am trusting in the grace of God and in my wonderful Korean hosts.