Today is Earth Day, the 44th anniversary of the original Earth Day 1970, which “capitalized on the emerging consciousness [in the wake of Rachel Carson’s Silent Spring], channeling the energy of the anti-war protest movement and putting environmental concerns front and center.” Today we will hear about Earth Day in the news, online, and in our public schools.
It’s hard for me to be excited.
Don’t get me wrong, it’s possible for Christians to celebrate Earth Day in the right way. I’m sure many do. We can thank God for the physical world, enjoy the beauty of creation, and think through ways to steward the earth God has put under our dominion.
But the official Earth Day movement is full of stock phrases about “the ravages of climate change,” “well-funded oil lobbyists,” and “climate change deniers.” More to the point, there are deep assumptions–usually unspoken assumptions–that provide a wobbly foundation for thinking realistically and humanely about the environment. Not to mention biblically.
I’m going to assume that Christians reading this blog understand the Creator-creation distinction, that they aren’t worshiping the earth or divinizing the creation. I imagine most Christians celebrating Earth Day do so because they believe God gave us the world as a gift and we should take good care of it. I don’t think any Christian would disagree with this motivation.
But there are a few other bricks to lay in the foundation of wise environmental stewardship. Let me mention three.
Brick #1: We must distinguish between theological principles and prudential judgments.
Consider this wise counsel from Jay Richards in the Introduction to Environmental Stewardship in the Judeo-Christian Tradition:
With respect to the environment, the theological principles are easily stated and uncontroversial. The biblical picture is that human beings, as image bearers of God, are placed as stewards over the created order. We bear a responsibility for how we treat and use it. We are part of the creation, as well as its crowning achievement. God intends for us to use and transform the natural world around us for good purposes. Proper use is not misuse. But as fallen creatures, we can mess things up. No serious thinker in the Judeo-Christian tradition questions these basic principles.
Prudential judgments are another thing entirely. They require careful analysis of the relevant scientific, economic, and political aspects of an issue. They require us to weigh costs and benefits, and to discern where facts leave off and fashion begins. (3)
Richards goes on to use global warming (er, climate change) as an example. Before we make definitive pronouncement about the “Christian position” on global warming we should consider a number of questions: 1) Is the planet warming? 2) If so, are humans causing it? 3) If we are, is this warming bad? 4) If it is bad, what are costs and benefits of the proposed solutions? There is legitimate debate about all four questions. But if often feels like to be taken seriously as a person who wants to steward God’s creation you must quickly answer yes, yes, yes to the first three questions and then be in favor of cap and trade, Kyoto, or some other government initiative. Earth Day is steeped in politics, advocacy, and a host of assumed solutions so that it becomes difficult for Christians of a different ideological bent to appreciate what may be good about the modern environmental movement.
Brick #2: People matter most.
I know it’s not the point of the Legion story in the gospels, but I think it is a reasonable conclusion: the life of one man is worth more than 2,000 pigs. Does this mean every desire of men and women should be put before every consideration of the plant and animal world? Of course not. The Bible wants us to care for animals too (Exod. 20:10; Jon. 4:11; Deut. 22:4, 10; 25:4). But human life is more valuable than animal or plant life (see, for example, the priestly sacrificial system). Christians should not be intimidated by the charges of speciesism. The Bible plainly teaches that man is the crown of God’s creation with dominion over it (Gen. 1:26-28; 9:3).
Similarly, we in the West who, after centuries of increasing affluence, have the time, energy, and resources to pursue new environmental goals should not impose those same sensibilities on people in the developing world still struggling to survive. As Environmental Stewardship puts it:
[F]urther advances in human welfare for the poor are not often threatened by a belief in the West that human enterprise and development are fundamentally incompatible with environmental protection…This false choice not only threatens to prolong widespread poverty, disease, and early death in the developing world, but also undermines the very conditions essential to achieving genuine environmental stewardship. (68)
Brick #3: People are producers, not just polluters.
If there is one biblical insight missing from the modern environmental movement, it is this one. Too often a model is assumed where the earth is a healthy organism and humans are cancerous cells. All we do is pillage, pollute, and destroy. The world would be better off without us. Our goal then is to minimize our “footprint” at all costs. All we do, it is implied, is consume the planet’s valuable resources. The nightmares of the Malthusians still haunt us.
But the Bible also teaches that we are (sub)creators. We are capable of spilling 11 millions of gallons of oil off the coast of Alaska. But we are also capable of turning virtually worthless sand into silicon chips. We can create beauty as well as despoil it. We can actually make a harsh planet more inhabitable, more conducive for human flourishing. Would anyone but the most ardent environmentalists rather live on Earth now or 4000 years ago? By God’s grace, humans have learned to feed more people and help those people live longer, healthier, easier lives.
The Noah movie notwithstanding, we must resist the temptation to think of humans as intruders from another world wrecking carnage in a pristine environment. Instead we must see ourselves as stewards, called to subdue, enjoy, protect, use, develop, and make more humane God’s fallen creation. I would argue that Christians should not be seeking a romantic ideal where the earth is untouched by human hands. Rather, we want to think carefully about how we can use our hands to make the earth more hospitable for more people, so that we might enjoy the beauty, grandeur, creativity, and productivity of our Father’s world.
