Christian Environmentalism by Ray Bohlin of Probe Ministries
For anyone interested in a Christian perspective on environmentalism, we strongly recommend reading the following article, borrowed with permission from our friends at Probe Ministries:
Christian Environmentalism
Dr. Ray Bohlin
The news media is full of stories concerning environmental disasters of one kind or another, from global warming to endangered species to destruction of the rain forests to nuclear accidents. It is not hard to notice that the environmental issue receives very little attention in Christian circles. There are so many other significant issues that occupy our attention that we seem to think of the environment as somebody else’s issue. Many Christians are openly skeptical of the reality of any environmental crisis. It is viewed as a liberal issue, or New Age propaganda, or just plain unimportant since this earth will be destroyed after the millennium. What we fail to realize is that Christians have a sacred responsibility to the earth and the creatures within it. The earth is being affected by humans in an unprecedented manner, and we do not know what the short or long term effects will be.
The Seven Degradations of the Earth
Calvin DeWitt, in his book The Environment and the Christian, lists seven degradations of the earth. First, land is being converted from wilderness to agricultural use and from agricultural use to urban areas at an ever-increasing rate. Some of these lands cannot be reclaimed at all, at least not in the near future.
Second, as many as three species a day become extinct. Once a species has disappeared, it is gone. Neither the species nor the role it occupied in the ecosystem can be retrieved.
Third, land continues to be degraded by the use of pesticides, herbicides, and fertilizers. Just because DDT is no longer used does not mean that potentially harmful chemicals are not being used in its place.
Fourth, the treatment of hazardous chemicals and wastes continues as an unsolved problem. Hazardous chemicals seep into water sources from previously buried dumping grounds.
Fifth, pollution is rapidly becoming a global problem. Human garbage turns up on the shores of uninhabited South Pacific islands, far from the shipping lanes, and DDT has been found in Antarctic penguins.
Sixth, our atmosphere appears to be changing. Is it warming due to the increase of gases like carbon dioxide from the burning of fossil fuels? Is the ozone layer shrinking due to the use of chemicals contained in refrigerators, air conditioners, spray cans, and fire extinguishers? Though these questions cannot be answered easily, they must be asked.
Seventh, we are losing the experiences of cultures that have lived in harmony with the creation for hundreds or even thousands years. Cultures such as the Mennonites and Amish, as well as those of the rain forests, are crowded out by the expansion of civilization.
Never before have human beings wielded so much power over God’s creation. Do we know what we are doing?
The Environmental Ethics of Naturalism and Pantheism
Some people have blamed Western culture’s Judeo-Christian heritage for the environmental crisis. These critics point squarely at Genesis 1:26-28, where God commands His new creation, man, to have dominion over the earth and to rule and subdue it. This mandate is seen as a clear license to exploit the earth for man’s own purposes. With this kind of philosophy, they ask, how can the earth ever be saved? While I will deal with the inaccuracy of this interpretation a little later in this article, you can see why many of the leaders in the environmental movement are calling for a radical shift away from this Christian position. But what are the alternatives?
The need to survive provides a rationale for environmental concern within an evolutionary or naturalistic world view. Survival of the human species is the ultimate value. Man cannot continue to survive without a healthy planet. We must act to preserve the earth in order to assure the future of our children.
The evolutionary or naturalistic view of nature is, however, ultimately pragmatic. That is, nature has value only as long as we need it. The value of nature is contingent on the whim of egotistical man. If, as technology increases, we are able to artificially reproduce portions of the ecosystem for our survival needs, then certain aspects of nature lose their significance. We no longer need them to survive. This view is ultimately destructive, because man will possess only that which he needs. The rest of nature can be discarded.
Another alternative is the pantheistic or new age world view. Superficially, this view offers some hope. All of nature is equal because all is god and god is all. Nature is respected and valued because it is part of the essence of god. If humans have value, then nature has value.
But while pantheism elevates nature, it simultaneously degrades man and will ultimately degrade nature as well. To the pantheist, man has no more value than a blade of grass. In India the rats and cows consume needed grain and spread disease with the blessings of the pantheists. To restrict the rats and cows would be to restrict god, so man takes second place to the rats and cows. Man is a part of nature, yet it is man that is being restricted. So ultimately, all of nature is degraded.
Pantheism claims that what is, is right. To clean up the environment would mean eliminating the “undesirable” elements. But, since god is all and in all, how can there be any undesirable elements? Pantheism fails because it makes no distinctions between man and nature.
The Christian Environmental Ethic
A true Christian environmental ethic differs from the naturalistic and pantheistic ethics in that it is based on the reality of God as Creator and man as his image-bearer and steward. God is the Creator of nature, not part of nature. He transcends nature (Gen. 1-2; Job 38-41; Ps. 19, 24, and 104; Rom 1:18-20; Col. 1:16-17). All of nature, including man, is equal in its origin. Nature has value in and of itself because God created it. Nature’s value is intrinsic; it will not change because the fact of its creation will not change. The rock, the tree, and the cat deserve our respect because God made them to be as they are.
While man is a creature and therefore is identified with the other creatures, he is also created in God’s image. It is this image that separates humans from the rest of creation (Gen. 1:26-27; Ps. 139:13-16). God did not bestow His image anywhere else in nature. Therefore, while a cat has value because God created it, it is inappropriate to romanticize the cat as though it had human emotions. All God’s creatures glorify Him by their very existence, but only one is able to worship and serve Him by an act of the will.
But a responsibility goes along with bearing the image of God. In its proper sense, man’s rule and dominion over the earth is that of a steward or a caretaker, not a reckless exploiter. Man is not sovereign over the lower orders of creation. Ownership is in the hands of the Lord.
God told Adam and Eve to cultivate and keep the garden (Gen. 2:15), and we may certainly use nature for our benefit, but we may only use it as God intends. An effective steward understands that which he oversees, and science can help us discover the intricacies of nature. Technology puts the creation to man’s use, but unnecessary waste and pollution degrades it and spoils the creation’s ability to give glorify to its creator. I think it is helpful to realize that we are to exercise dominion over nature not as though we are entitled to exploit it but as something borrowed or held in trust. Recall that in the parable of the talents in Matthew 25, the steward who merely buried his talent out of fear of losing it was severely chastised. What little he did have was taken away and given to those who already had a great deal. When Christ returns, His earth may well be handed back to Him rusted, corroded, polluted, and ugly. To what degree will you or I be held responsible?
Abuse of Dominion
While God intended us to live in harmony with nature, we have more often than not been at odds with nature. This reality tells us that man has not fulfilled his mandate. The source of our ecological crisis lies in man’s fallen nature and the abuse of his dominion. Man is a rebel who has set himself at the center of the universe. Man has exploited created things as though they were nothing in themselves and as though he has an autonomous right to do so. Man’s abuse of his dominion becomes clear when we look at the value we place on time and money. Our often uncontrolled greed and haste have led to the deterioration of the environment. We evaluate projects almost exclusively in terms of their potential impact on humans. For instance, builders know that it is faster and more cost effective to bulldoze trees that are growing on the site of a proposed subdivision than it is to build the houses around them. Even if the uprooted trees are replaced with saplings once the houses are constructed, the loss of the mature trees enhances erosion, eliminates a means of absorbing pollutants, producing oxygen, and providing shade, and produces a scar that heals slowly if at all. Building around the trees, while more expensive and time-consuming, minimizes the destructive impact of human society on God’s earth. But, because of man’s sinful heart, the first option has been utilized more often than not.
Christians we must treat nature as having value in itself, and we must be careful to exercise dominion without being destructive. The Bible contains numerous examples of the care with which we are expected to treat the environment. Leviticus 25:1-12 speaks of the care Israel was to have for the land. Deuteronomy 25:4 and 22:6 indicate the proper care for domestic animals and a respect for wildlife. In Isaiah 5:8-10 the Lord judges those who have misused the land. Job 38:25-28 and Psalm 104:27-30 speak of God’s nurture and care for His creation. And Jesus spoke on two occasions of how much the Father cared for even the smallest sparrow (MATT. 6:26, 10:29).
Christian Responsibility
I believe that as Christians, we have a responsibility to the earth that exceeds that of unredeemed people. We are the only ones who are rightly related to the Creator. We should be showing others the way to environmental responsibility.
Christians of all people should not be destroyers. We may cut down a tree to build a house or to make a fire, but not just to cut it down. We have the right to rid our house of ants, but we should not forget to honor the ant in its right habitat. While there is nothing wrong with profit in the marketplace, in some cases we must voluntarily limit our profit in order to protect the environment.
When the church puts belief into practice, our humanity and sense of beauty are restored. But this is not what we see. Concern for the environment is not on the front-burner of most evangelical Christians. The church has failed in its mission of steward of the earth. We have spoken out loudly against the materialism of science as expressed in the issues of abortion, human dignity, evolution, and genetic engineering, but have shown ourselves to be little more than materialists in our technological orientation towards nature.
By failing to fulfill our responsibilities to the earth, we are losing a great evangelistic opportunity. Many in our society are seeking an improved environment, yet they think that most Christians don’t care about ecological issues and that most churches offer no opportunity for involvement.
Because the environmental movement has been co-opted by those involved in the New Age Movement, many Christians have begun to confuse interest in the environment with interest in pantheism and have hesitated to get involved. But we cannot allow the enemy to take over leadership in an area that is rightfully ours. As the redeemed of the earth, our motivation to care for the land is even higher than that of the New Ager. Jesus has redeemed all of the effects of the curse, including our relationship with God, our relationship with other people and our relationship with the creation (1 Cor. 15:21-22, Rom. 5:12-21). Though the heavens and the earth will eventually be destroyed, we should still work for healing now.
For Further Reading
Beisner, E. Calvin. Prospects for Growth: a Biblical View of Population, Resources, and the Future. Westchester, Ill.: Crossway Books, 1990.
DeWitt, Calvin B., Ed. The Environment and the Christian: What Can We Learn from the New Testament? Grand Rapids, Mich.: Baker Book House, 1991.
Schaeffer, Francis. Pollution and the Death of Man: a Christian View of Ecology. Wheaton, Ill.: Tyndale, 1970.
© 1992 Probe Ministries International
About the Author
Raymond G. Bohlin is executive director of Probe Ministries. He is a graduate of the University of Illinois (B.S., zoology), North Texas State University (M.S., population genetics), and the University of Texas at Dallas (M.S., Ph.D., molecular biology). He is the co-author of the book The Natural Limits to Biological Change, served as general editor of Creation, Evolution and Modern Science, and has published numerous journal articles. Dr. Bohlin was named a 1997-98 and 2000 Research Fellow of the Discovery Institute’s Center for the Renewal of Science and Culture. He can be reached via e-mail at rbohlin@probe.org.