I recently received a letter from a leading botanist at a prominent scientific institution. The letter was mostly agreeable and even complimentary. But near the end, when humanity became the subject, its tone darkened. The scientist said he disagreed with me that human beings were part of the plan, as it were. On the contrary, he complained about “the devastation humans are currently imposing upon our planet”:
Still, adding over seventy million new humans to the planet each year, the future looks pretty bleak to me. Surely, the Black Death was one of the best things that ever happened to Europe: elevating the worth of human labor, reducing environmental degradation, and, rather promptly, producing the Renaissance. From where I sit, Planet Earth could use another major human pandemic, and pronto!
Based on his public writings, I would expect this scientist to be personable and humane. Nevertheless, in his private correspondence, he casually wishes for the deaths of many millions of his fellow human beings. If he were merely offering an eccentric, private opinion, I wouldn't be writing about it. Unfortunately, his desire is all too common among some self-described “environmentalists.” Our wellbeing, on this view, doesn't really enter into the calculation. We are, at best, an accident of cosmic history, and at worst, despoilers and destroyers. Adding more humans to the planet, then, is as bad as adding more parasites to an already ailing host.
Again, this would be merely academic, except that such ideas have real world consequences. Every environmental policy implemented by government authority, for instance, stems from someone's views about the nature of man and man's place in nature. If those views are anti-human, the policy probably will be anti-human as well. Consider the ban on DDT in the 1970s. The ban, which in hindsight we know was misguided, has resulted in the deaths of more than a million people a year. The vast majority of these deaths have been among the poor in developing countries .
Because environmental policies perpetuate certain notions about the human person, and because these notions have real world consequences, Christians have little choice but to engage the debate over the environment. In particular, we should strongly challenge the misanthropic strain in the modern environmental movement. Human beings aren't an accident. We are an intended part of God's good creation. And while God called everything he created “good,” he only called human beings, whom He created in his own image, “very good.”
That doesn't mean God has given us a free pass to do whatever we want. On the contrary, the Bible tells us that the Earth is the Lord's, and we are its stewards. We have a delegated responsibility over the Earth, for which we will be held accountable. And Scripture is hardly Pollyannaish about fallen humanity's destructive tendencies. So we should not be surprised to find that we sometimes abuse our stewardship over nature.
These truths provide a solid theological foundation for addressing environmental concerns while avoiding an anti-human bias. Unfortunately, these truths do not figure prominently in the contemporary debate. In fact, it's more fashionable to argue--incorrectly--that the Judeo-Christian tradition is the problem, not the solution. Even some Christians who have entered the fray have not been careful to separate the empirical evidence from the doubtful assumptions.
An organization called the Interfaith Stewardship Alliance has been launched to help Jews and Christians develop a positive environmental ethic that avoids such pitfalls. Announced this fall at a press conference at the Ugandan embassy in Washington D.C., the ISA is a coalition of individuals and institutions--including the Acton Institute--who share an interest in environmental stewardship. The ISA will focus on issues such as global warming, population, poverty, food, energy, clean water, endangered species, and habitats.
The ISA draws its inspiration from the Cornwall Declaration , published by the Acton Institute in 2000. As theologian Calvin Beisner explains, the Cornwall Declaration describes human beings not merely as consumers and polluters but also as producers and stewards. It challenges the popular assumption that “nature knows best,” or that “the earth, untouched by human hands is the ideal.” And it calls for thoughtful people to distinguish environmental concerns that “are well founded and serious,” from others that “are without foundation or greatly exaggerated.” In other words, it calls for a reasoned, humane environmental ethic. At a time when mistaken policies based on anti-human assumptions can lead to the deaths of millions of people, such an ethic cannot come soon enough.
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