American
Baptist Churches
Policy Statement on Energy, 1977
Policy
Statement on Ecology, 1989
Resolution on Individual Lifestyle for Ecological Responsibility, 1990
Resolution on Global Warming, 1991
Resolution on Nuclear Power: Seeking Rational Solutions, 1982
Resolution on Hazardous, Toxic, and Radioactive Waste, 1992
Resolution on Environmental Concerns, 1988
Resolution on Clear Air, 1990
Resolution on the CERES Principles (formerly Valdez Principles), 1991
POLICY STATEMENT ON ECOLOGY: AN ECOLOGICAL SITUATIONAL ANALYSIS
From earliest times human beings have sought to understand their relationship
to the environment, as the Greek meaning of the word ecology indicates: eco (house
or home) and logia (the science, or study of). Modern humanity has a critical
task before it. Our impact on the environment is disrupting nearly every ecosystem
on the planet at a rapidly accelerating rate. Glaciers brought major reshaping
and change. Our activities caused even more drastic changes in a fraction of
the time.
The thinning of the ozone layer will allow more of the sun's ultraviolet radiation
to reach the earth, causing more skin cancers, impairing human immune systems
and retarding crop growth. Gases already present in the atmosphere will cause
continuing deterioration of the ozone layer for years to come.
The “greenhouse effect” will cause a warming of the global
environment. It is produced by rising levels of CO2 (carbon dioxide)
and other gases caused
primarily by the burning of fossil fuels and deforestation. Evidence
that the warming is already underway was reported in 1988 by a U. S.
Geological
Survey
Team, which reported that the frozen earth beneath the Arctic tundra
in Alaska had warmed 4 to 7 degrees Fahrenheit over the last century.
One of the most feared consequences of global warming is the rise in sea level
of several feet that will result from thermal expansion of the oceans and the
melting of glaciers and polar ice caps.1 Many major cities are located in coastal
areas such as Shanghai, London and New York. Low lying densely populated areas
of Asia, including parts of Bangladesh, Indonesia, and the deltas of the Indus,
Mekong and Chang Jiang (Yangtze) Rivers would be especially vulnerable to flooding.
The costs of protecting the rice growing plains and deltas of Asia and the densely
populated coastal regions of the world are incalculable.
According to a national forum convened in October, 1986, (by the U. S. National
Academy of Science and the Smithsonian Institute) nearly 100 prominent biologists
sounded a note of warning about the multiplying threats to species survival.
Participants warned of a potential wave of extinction which would approach the
magnitude of the natural cataclysm which wiped out the dinosaurs and half of
all extinct species millions of years ago. By contrast, human activities drive
the disaster now unfolding.
Deforestation is increasing rapidly in many Third World nations as a result of
land clearing, firewood gathering, logging and highway building. In central Europe
and the United States major losses are due to air pollution and acid rain. Half
of the world's rain forests, the lungs of the earth, have disappeared in the
last 40 years. In addition to direct economic losses to forest industries, serious
environmental consequences occur including species depletion, increased run-off
of rainfall with accompanying flooding and soil erosion, and diminished water
quality. Time alone will reveal the full story of ecological loss.
Burgeoning human populations are integrally related to other ecological problems.
During mid-1986 the world population reached five billion indicating mounting
pressures on the earth's natural resources and ecological systems. Experts project
the doubling of world population to 10 billion in the early 21st century. The
earth's biological systems are becoming less able to adequately support the population
expansion. Stanford University biologist, Peter M. Vitoresels, and his colleagues
estimate that nearly 40% of the net primary productivity on earth is now used
directly or indirectly by humans--mostly for food production but also for fiber,
lumber and fuel--or it is lost as a result of our activities. The amount remaining
to sustain all other species and to maintain the integrity of natural systems
gets smaller and smaller as the size and demands of the human population increase.
This denial of needed energy to natural support systems could cause their deterioration
on a massive scale.
Other serious environmental problems threaten our survival
including acid rain, toxic and hazardous wastes, soil erosion, pesticide
contamination and groundwater
pollution. A sustainable society fulfills its needs without diminishing
the prospects of generations to come. Contemporary society fails
to meet this criterion. Efforts
to improve living standards are themselves beginning to threaten the health
of the global economy. On every continent issues of ecological
sustainability demand
attention. The impact of human interaction with the environment now threatens
the habitability of the earth itself.
A 1.8 degree Fahrenheit increase in ocean temperature would raise the
sea level an estimated 60 centimeters, or roughly two feet. Scientists
agree that global
warming would have the greatest effect at the poles. If the earth as a
whole warms by 3.6 or 7.2 degrees Fahrenheit, as it is predicted with a
doubling of
preindustrial CO2 levels, polar temperatures are likely to rise 10.8 to
14.4 degrees Fahrenheit with a corresponding rise in ocean levels of one
meter.
THEOLOGICAL STATEMENT
In
the beginning God created the heavens and the earth...Then God
commanded, “Let
the earth produce all kinds of plants, those that yield grain and
those that yield fruit,” and it was done. So the earth produced
all kinds of plants, and God was pleased. - Genesis 1:1, 11-12 (paraphrase)
The earth lies polluted
under its inhabitants;
for they have transgressed the laws,
violated the statutes
broken the everlasting covenant.
Therefore, a curse devours the earth
and its inhabitants suffer for their guilt;
therefore, the inhabitants of the earth
are scorched,
and few are left. - Isaiah 24:5-6 (R.S.V.)
These two passages of scripture present a stark contrast.
We have poisoned the earth which God has given us. It is no longer
the
beautiful garden
that Genesis
portrays as the home of Adam and Eve. Instead, it is one of streams
polluted by nearby landfills, of air filled with chlorofluorocarbons
destroying
the ozone layer, and of forests dying from acid rain. The images
of the prophet are visible
in many places around the world today. Our irresponsibility as
creatures is destroying the creation.
“CREATION
AND THE COVENANT OF CARING”
Christians believe that the whole creation is God's handiwork and belongs
to God (Psalm 24:1). The creation has value in itself because God created
and values
it (Proverbs 8:29-31). God delights in the creation and desires its wholeness
and well-being.
God created the earth, affirmed that it was good, and
established an everlasting covenant with humanity to take responsibility
for the whole
of creation.
God declares all of creation good. Our proper perspective on all activity
on the
earth flows directly from our affirmation of God as Creator.
The earth belongs to God, as affirmed in Psalm 24:1.
We are caretakers or stewards. Thus we are each related to God as one
appointed to
take care of someone else's
possessions entrusted to us-our life, our home, the earth. The vast
resources of the earth can provide for all its inhabitants, or they
can be greedily
swallowed up or poisoned by a few without regard for the impact of
their actions.
The best
understanding of the Biblical attitude of humanity's relationship with
the Creation can be gained by a study of the Greek
words which
are the foundation
of the New Testament. The word “stewardship” comes
from the Greek words for house and management. The Greek word which
is commonly translated “stewardship” is
the root word for economics and ecology. The literal translation
of steward is manager of the household. As such, we are all called
to be managers of God's
household, the earth and all that is in it.
Our responsibility as stewards is one of the most basic
relationships we have with God. It implies a great degree of caring
for God's
creation and
all God's
creatures. The right relationship is embodied in the everlasting
covenant to which Isaiah refers. There can be no justice without
right relationships
of creatures
with one another and with all of creation. Eco-justice is the
vision of the garden in Genesis-the realm and the reality of
right relationship.
God has given humans tremendously creative capacities.
The development of science has enabled us to understand the inherent
capabilities
of the resources God gave.
Modern scientific technology has provided thousands of ways of
applying scientific knowledge to improve our lives. It is a powerful
tool,
and one of the gifts God
has given us.
Technology
holds the possibility of both good and evil, life and death. We are
given the responsibility to choose: “I
set before you life or death, blessing or curse. Choose life, then
so that you and your descendants may live...” (Deuteronomy
30:19). It is our responsibility as stewards to require that
technology be used for the good and that the harmful effects of its
use (or misuse) be mitigated
or prevented.
RESPONSIBILITY - INDIVIDUAL AND CORPORATE
The image of God within us makes it possible for people to
be aware and responsive to God's self-revelation in the creation.
We have
the gift
of God which enables
us to perceive and reflect upon the life within us and around
us. The distinctive human vocation is to bring creation's
beauty and
order
to consciousness
and to express God's image within us by caring for the creation.
In the ability God has given us to make choices also
lies inherent danger. We can choose to disobey, to be irresponsible,
to disrupt
and disturb
the peaceable
relationship of creature and creation. We can choose to
use nature's resources only for what we perceive is our own immediate
interest.
Such action is
sin. It is a violation of the basic covenant wherein we
are
called to stewardship. It is an unfaithful refusal of the
responsibility entrusted to us. Often
we tend
to think of sin in terms of individual actions. Yet decisions
and actions which we make as groups, communities and societies
constitute
corporate
sin. These
corporate decisions and actions reflect values and interests
which conflict
with the vision of shalom and eco-justice consistent with
created order. Our task
is to discern the conflict and to choose ways of living
which build an eco-just community and world.
JESUS-A MODEL FOR TAKING SIDES
Jesus' ministry provides a model for choosing sides.
He is clear about where his loyalty lies. In his earliest reported
reading
of scripture
in public, he
chooses, Luke tells us, to read from the prophet Isaiah.
He proclaims that his mission is to serve the poor, the
captives, and the
down-trodden-the victims
of social injury. He further states that he will “proclaim the acceptable
year of the Lord.” This is the Jubilee Year of Leviticus
25, a year of land reform. It is a recognition that all
land basically and ultimately belongs
to God, and that no person or group has the right to destroy
it or to use it unendingly for unjust personal or institutional
gain.
AMERICAN BAPTIST POLICY STATEMENT ON ECOLOGY
The study of ecology has become a religious, social
and political concern because every area of life is affected
by careless
use of our environment.
The creation
is in crisis. We believe that ecology and justice, stewardship
of creation and redemption are interdependent. Our task
is to proclaim the Good
News of Jesus
Christ until the coming of the Kingdom on Earth. All
God's people must be guided by the balance of reverence, the
acknowledgement of
our interdependence,
the
integrity of divine wholeness and the need for empowerment
by
the Holy Spirit to image God by our dominion over creation
(Mark 10:43-45).
If we image God we
will reflect in our dominion the love and the care that
God has for the whole creation, “for God so loved the world...” (John
3:16, Romans 8:21-22, Matthew 5:43-48). Jesus told us
to let your light so shine that others may see
the good things you do and praise God (Matthew 5:16).
The Bible
affirms, “The earth is the Lord's and
the fullness thereof, the world and they that dwell therein” (Psalms
24:1). As Christians we believe that the whole universe reveals God's
manifold works. God continues to create
as well as to redeem. God asks us not only to call
persons to redemption but also to teach them to be wise stewards, tenderly
caring for God's creation.
Today the human race faces an unprecedented challenge
to rediscover the role of steward in a time of extraordinary
peril and promise.
The explosive
growth
of population, the depletion of nonrenewable resources,
tropical deforestation, the pollution of air, land,
and water, waste
of precious materials
and the general assault on God's creation, springing
from
greed, arrogance and ignorance present
the possibility of irreversible damage to the intricate,
natural systems upon which life depends. At the same
time nuclear weapons
threaten
the
planet. They
have the capability not only of destroying human
life on a massive scale but also of poisoning and altering
the
environment in ways
that would
render much
of the planet incapable of sustaining life. The danger
is real
and great. Churches and individual Christians must
take responsibility to God and
neighbor seriously
and respond (Eph. 2:10).
Ironically, science and technology have multiplied
many times the ecological threat. The very instruments
that
brought
great blessing-and
still
hold much promise-now threaten to bring disaster
unless they are used in concert
rather
than in conflict with the created order.
God made a world that is good in reality and potential,
but our enslavement to modern industrial images
of civilization hinders
our ability to
envision God's
created order. According to our Native-American
Christian sisters and brothers, we are causing
the earth to
self-destruct, and
then we are
dying of loneliness
for our ruined lands. This loneliness is best
understood as an alienation from Creator and creation (Job
41:1-11, 42:5-6).
We
are dealing with
the classic theological
issues of a good Creator and creation, human
sin and the fall into evil which requires radical repentance
in response
to
the saving
Gospel of
Jesus Christ.
Salvation cannot come to creation unless we repent
and turn
away from former lifestyles (Romans 8:12-14,
18-23).
The Creator-Redeemer seeks the renewal of the
creation and calls the people of God to participate
in saving
acts of
renewal. We
are called
to cooperate
with
God in the transformation of a fallen world that
has not fulfilled its divinely given potential
for beauty,
peace,
health, harmony,
justice and joy (Isa. 11:6-9,
Micah 4:3-4, Eph. 2:10, Rev. 21:1-5). Our task
is nothing less than to
join God in preserving, renewing and fulfilling
the creation. It is to relate to nature
in ways that sustain life on the planet, provide
for the essential material and physical needs
of all humankind,
and increase
justice and well-being
for all
life in a peaceful world.
A wise
and responsible people will recognize the increasing interdependence
of all humankind
in
an emerging planetary
society. In our time
we must provide opportunities
for all to grow and thrive. The fortunate
who tolerate misery, strife and terrorism elsewhere,
can stay
safe themselves no longer. In a
quest for
survival, justice,
and peace, we are “members one of
another” (Rom.
12:5). The neighbor whom we are commanded
to love is everyone (Luke 10:27), including
those
yet to
be born who depend on us to leave them
a habitable earth. Because God is our deliverer,
we must
recognize sin and refuse to participate
in it.
Ecology and justice are inseparable. The
threat to the global environment presents
American Baptists
with a
call for prompt
and vigorous
response. As Christians
and faithful stewards, we bear the responsibility
to affirm and support programs, legislation,
research and organizations
that
protect and
restore the vulnerable
and the oppressed, the earth as well
as the poor. This
responsibility for a habitable environment
is not just for human life, but
for all life. A
stewardship that
will fulfill this responsibility will
be guided by
the norms of solidarity, as we stand
with the vulnerable creation and
work with
its defenders;
sustainability, as we devise social systems
that maintain the balance of nature,
and sufficiency,
as we give priority to basic sustenance
for all life.
Therefore, we call on all of the members
of the American Baptist Churches of
the USA to:
1.-Affirm the goodness and beauty of God's
creation.
2.-Acknowledge our responsibility for
stewardship of the Creator's good earth.
3.-Learn of the environmental dangers
facing the planet.
4.-Recognize that our practices and styles
of life have had an effect on the environment.
5.-Pursue a lifestyle that is wise and
responsible in light of our understanding
of the problems.
6.-Exert our influence in shaping public
policy and insisting that industries,
businesses, farmers
and consumers relate to the environment
in ways that are sensible, healthy and
protective of
its integrity.
7.-Demonstrate concern with “the hope that is within us,” as
despair and apathy surround us in
the world (Rom. 12:21).
8.-Become involved in organizations and
actions to protect and restore the environment
and the
people in our communities.
We call upon the National Boards, Regions
and institutions of our denomination
to:
9.-Promote an attitude affirming that
all nature has intrinsic value and that
all
life is to be
honored and reverenced.
10.-Seek ways and means to alert the
churches to present and impending environment
threats.
Adopted by the General Board of the American
Baptist Churches, June
1989
American Baptist Churches