On Tuesday, President Obama once again brought up climate change in his State of the Union Address, just as he did in his inaugural address last month. This week, he spoke in the cold voice of science, but in that first address the president took a different approach, one in which the seeds of a broader environmental coalition can be found.
On his second inauguration, Obama said the U.S. must reduce its greenhouse gas emissions in order to preserve our planet, commanded to our care by God. Thats what will lend meaning to the creed our fathers once declared.
Climate activists have argued that science, not God, requires urgent greenhouse gas reductions. Now, as a Slate headline put it, Obama Brings God Into the Climate Change Fight.
Some environmentalists speculated that Obama might be hoping to reach out to devout Christiansmany of them Republicansin the hope of building a wider consensus.
Role of Christianity
This is a long way from the 1967 declaration of American historian Lynn White, in Science magazine, that Christianity bears primary responsibility for raping the earth. Indeed, Obamas inaugural remarks appear to have been an allusion to the book of Genesis, which tells us that God gave the world to human beings for their sustenance and enjoyment, but requires us to be good stewards of his creation.
The president also might have been acknowledging the fact that among the political problems of our time, climate change could be the most wicked of all. Voters are being asked to bear large burdens now in order to create practical benefits that might not be realized until many of them are dead. If the case for climate change is not deeply moral, capable of invoking powerful altruistic motives, it will be politically hopeless.
Many of Obamas environmental supporters admittedly have in mind a different message of the Christian God. If human beings alter the climate radically, they will be playing God, challenging Gods authority over his own creation. In the Old Testament, we learn that those who challenge Gods authority will surely be punished, typically with flood, famine, pestilence, drought, earthquake or other environmental calamity.
Today, new prophets tell us that our modern sins will lead to rising seas, stronger hurricanes and longer droughts. If we dont reform our sinful ways, global catastrophe on a biblical scale looms. Billy Graham could hardly have said it better.
Hearing Gods call
In traditional Christian theology, there are two direct ways to access the thinking of God: the Book of the Bible and the Book of Nature.
Until Charles Darwin, Christians believed that the earth was not much changed from its creation about 6,000 years ago, meaning the design of the natural world offered a glimpse into the mind of God. John Calvin would thus write that God daily discloses himself in the whole workmanship of the universe. The plant and animal kingdoms are burning lamps that shine for us ... the glory of its author. To eliminate a species or damage the earth is to limit our knowledge of God.
In some ways, environmentalism should be seen as a secularized version of Calvinism, minus God. Obama has brought God back into the environmental conversation, even if his theological knowledge is incomplete.
|Robert H. Nelson is a Senior Fellow at the Independent Institute and author of the latest book, The New Holy Wars: Economic Religion vs. Environmental Religion in Contemporary America. He is also of Environmental Policy in the School of Public Policy at the University of Maryland. He received his Ph.D. in economics from Princeton University, and he has been Staff Economist for the U.S. Senate Select Committee on Indian Affairs; Visiting Senior Fellow, Woods Hole Oceanographic Institution; Member of Economics Staff, Office of Policy Analysis, U.S. Department of the Interior; Federal Executive Fellow at the Brookings Institution; Chairman of Interior Department Task Force on Indian Economic Development; and Staff Economist, Twentieth Century Fund.|
THE NEW HOLY WARS: Economic Religion vs. Environmental Religion in Contemporary America
Economics and environmentalism are types of modern religions. So says this analysis of the roots of economics and environmentalism and their mutually antagonistic relations in the twentieth and twenty-first centuries. Questions about the proper relationship between human beings and nature have led to the growth of these public theologies, or secular religions, even while both avoid mentioning their derivation from Western Judeo-Christian sources. So while environmentalists regard human actions to warm the climate, expand human populations, and increase economic growth as immoral challenges to the natural order, economists seek to put all of nature to maximum use for the production of more goods and services and other human benefits.