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Conservation and a biblical approach to nature

by

Published: 11 October 2012 (GMT+10)

Male gaur

Male gaur. Credit: Altaipanther, Wikipedia.org

A television nature conservation program1 in my South African homeland recently documented the mass translocation of a herd of gaur, also known as Indian bison (Bos gaurus) from one nature reserve to another in India. This large bovine, the largest of any of the wild cattle species, is native to South and Southeast Asia, and is listed as vulnerable on the IUCN Red List.

A team from South Africa had been asked to go to India to attempt this translocation which had never been successfully done before. A previous attempt had resulted in 100% fatalities. The skills and experience of the South African team, assisted by Indian conservationists, were admirable. The project was led by Les Carlisle, a South African with many years and about 40,000 heads of game2 experience in the translocation of wild animals. The documentary showed one of the gaur, after having been tracked and darted by the team from the back of an elephant, falling on its side into a ravine while still semi-conscious. Les instinctively plunged into the ravine to wrestle the animal onto its stomach, knowing that lying on its side, the large animal would suffocate. The operation was a great success with no fatalities amongst the 19 gaur initially moved in the operation.

If all life is evolved from a common ancestor, all life is equally valid and no life form has the intrinsic right to impose itself on another.

The effects of culture on conservation

The irony here is that in India, where Hinduism is the major religion, the cow (the name is probably derived similarly to ‘gaur’) is revered, if not worshipped as equal with man or even deity. Yet it required the expertise of those from a totally different cultural perspective to help conserve their wild cows.

For centuries, killing a cow was a capital offence, regarded as equivalent to killing a Brahman (Hindu high caste priest). Hinduism venerates vegetarianism and cows are not killed for their beef. It seems counter-intuitive for a country which holds the cow in such high esteem to be lacking in the ability to manage and conserve their wild cows.

As one thinks about this, though, it makes perfect sense. If cows are indeed divine, or at least equal with humanity or on their way to becoming human, what right or responsibility does a mere human have to seek to regulate these creatures? This is a conundrum faced by any pantheistic worldview that elevates (or demotes) all life to an equal level. A belief in evolution, though anti-God by nature, is embraced quite comfortably by Hinduism. This belief, too, is faced with the same philosophical hurdle. If all life is evolved from a common ancestor, all life is equally valid and no life form has the intrinsic right to impose itself on another. While not all evolutionists would agree with this, many do, and as evolution has increasingly become the dominant worldview of the west, we find the simultaneous devaluation of human life and the veneration of animal life. And so it has become philosophically permissible, even desirable, to kill millions of unborn humans every year, while being willing to spend millions of dollars on the preservation of a handful of beached whales, even when not threatened with extinction.

When man loses his sense of his place in the universe, all sorts of confusion arises. In India, while cows are elevated, widows are denigrated and neglected, having lost their identity and value within Hindu culture when their husband dies (before the British banned the practice in the 1800’s, widows were customarily burnt on their husband’s funeral pyre, a practice known as Sati or Suttee after the Hindu goddess of the same name).

By contrast, a traditional English/Dutch Protestant worldview, under which South Africans were raised in most of the 20th century, provided us with a sense of place in this creation. Man was made in the image of God as recorded in Genesis. And man was given the abilities and mandate for stewardship in Genesis 1:26–30; 2:15, and again after the Fall, and in Genesis 9 after the Flood, to ‘have dominion over’ the creation. Many in the ‘deep green’ environmentalist movement vehemently dispute this responsibility (right, privilege or stewardship). I remember being driven from the airport by a Canadian man many years ago when on business in Toronto. I told him I was a Christian (I had been saved for about 3 years) and somehow the topic of the ‘dominion mandate’ came up and it is no exaggeration to say that he was rabid in his rejection of the notion. It confused me at the time but I have come to see how the New Age, pantheistic influences that underlie much of the modern ‘deep green movement’ reject the notion that we are superior to and responsible for our environment. We are equally entitled and obliged by God to make use of, and manage, the resources around us. They believe that such a view leads to the wholesale abuse of resources and the extinction of species, not to mention a high view of man that leads to overpopulation. One of the sacred texts of ideological environmentalism and anti-humanitarianism highlights this conflict. In his book, The Population Bomb, Paul Ehrlich recognized that ‘the attitudes of Western culture toward nature are deeply rooted in Judeo-Christian tradition’. He went on to advocate overthrowing this worldview with one more akin to the ‘“hippie” movement—a movement that adopts most of its religious ideas from the non-Christian East.’3

Dominion not to blame for destruction

Such a view is contradicted by history and by consistent philosophical analysis. In the Christian worldview, we remain accountable to the Creator in the way in which we both utilize and manage the resources He has given us. When my son was a teenager, if I entrusted my car to him, it was not to do with as he pleased (and speed pleased him), but with the understanding that he could use it but also was expected to take care of it, in short it was a stewardship. The notion that, having been granted dominion over creation, we could do as we please with it, is nonsense. The privilege strongly implied the responsibility to properly manage and conserve the wonders of the natural world while responsibly utilizing its resources. It is no accident of history that such an institution as the RSPCA, the first animal welfare organization in the world, was founded by a group of predominantly conservative and evangelical Christians, including William Wilberforce4 and the Reverend Arthur Broome, the founder and first secretary of the society. In a meeting of the society in June 1832, the minutes record that “the proceedings of this Society are entirely based on the Christian faith, and on Christian Principles”.5

By contrast, Darwin was an avid hunter. And while the RSPCA sought to limit and control vivisection, men like Darwin and Thomas Huxley were hugely in favour. Much of the environmental and habitat degradation in the 19th and early 20th centuries resulted from a philosophical belief driven by evolution, that man was the most evolved creature in the battle for survival and it was his right to do as he pleased with those species (and also those human ‘races’) lower down the evolutionary chain. Even as the West began to curtail and control this wholesale lassez faire ravishing of the environment, and develop new technologies to lessen the environmental impact of many processes, it was in the atheistic, evolutionary-minded countries like the USSR and China where it continued unabated.

It was Paul Kruger, a Christian and the president of the South African Republic (1883–1902), whose efforts, in spite of strong opposition, led to the founding in South Africa of what later became the Kruger National Park. His stated goal was “for setting aside certain areas where game could be protected and where nature could remain unspoiled as the Creator made it.”6 The Kruger National Park, today measuring about 20,000 km2, was a ground-breaking and visionary initiative in its day.

The biblical balance

There is no conflict between people conserving and managing creation and valuing wildlife, while at the same time enjoying its bounty. This culture was established and absorbed within a Protestant, Christian environment.

While not assuming the particular worldview of those involved in the gaur project, and appreciating the conservation efforts of all involved regardless of their beliefs, it is undeniable that these extraordinary conservation skills were germinated, developed and honed in an atmosphere of Protestant Christian belief toward nature.7 Conserving wildlife is as natural to this culture as eating it. Braai8 and visiting national parks are probably amongst the top two pastimes of South Africans from this cultural background, with the two activities often combined; a day walking or driving in a national park, admiring the scenery and wildlife followed by delicious venison over the coals in one of the park camps. There is no conflict between people conserving and managing creation and valuing wildlife, while at the same time enjoying its bounty. This culture was established and absorbed within a Protestant, Christian environment.

Recognized or not, it is from this background that South African conservationists have become internationally respected and appreciated. The pantheistic and evolutionary influences that hold all life as equal are becoming increasingly evident however. Due to the success of initiatives similar to that of the gaur, elephant herds were saved from extinction in South African parks and populations expanded. This placed great strain on the habitats in the limited boundaries of the parks. For decades, conservationists used culling as a means of managing expanding herds. While not relished by conservationists, humane culling was seen as a necessary evil to properly manage the size of herds so that they could still be supported within their habitat.

A looming change—with consequences

Over the past couple of decades, however, culling has been fiercely denounced and resisted by ‘deep green’ lobbyists. Much hand wringing goes on in the belief that man has no right to kill elephants or any other creature and alternatives such as contraception were investigated. While this went on, elephant populations continued to grow and habitats were severely harmed as the elephants stripped vast areas of all trees in their desperation to find food. This in turn led to a deleterious effect on other species as ecosystems were destroyed. In some Southern African parks where culling had been stopped due to this opposition, elephants began to starve as their populations grew beyond the ability of the area to support them, quite analogous to the seemingly miserable conditions of domesticated (sacred) cows in India.

Mankind today is confronted with many challenges from nature, from threatened gaurs to elephant overpopulation, from malaria to monsoons and from water conservation to tsunamis. There is one cohesive, comprehensive philosophical basis on which to make practical, sometimes hard decisions in order to manage our resources and to enjoy the fruits of those decisions or the consequences of bad ones—and to learn from them. That is, the biblical Christian worldview of a once-perfect creation, marred by the Fall, coupled with man’s unique role in it, and God’s mandate to us to be good stewards of the resources He created. In an article, A Strategy for the War with Nature,9 the blue-collar philosopher Eric Hoffer warns of the dangers of romanticizing nature, of believing ourselves to be inextricably and instinctively linked to nature—a new age, pantheistic view becoming increasingly mainstream today. If man cannot transcend nature, how can we possibly manage it responsibly? The biblical worldview enables us to transcend nature, as creatures made in God’s image—and thereby more readily strategize to practically manage it, conserve it and reap its rewards. By contrast, a belief system that makes us one with nature, unremarkable products of a process that lead to all life, provides no absolute foundation upon which to claim the right and responsibility to manage the other products of the same process. While pragmatism may lead to action to avoid natural disaster, Christianity alone provides a moral imperative to responsibly conserve and consume our natural, God-given resources.

Related Articles

Further Reading

References

  1. 50/50, a long running program dealing with man and the environment on SABC 2. Return to text.
  2. http://www.andbeyond.com/carlisle_on_conservation/about/ Return to text.
  3. Paul R. Ehrlich, The Population Bomb (Ballantine Books, 1968 and 1975, New York), pp 155–156. Return to text.
  4. Wilberforce was also the primary individual responsible for the abolition of the slave trade and later, slavery altogether in the British Empire and throughout the civilized world. See the book Amazing Grace by Eric Metaxas. Return to text.
  5. (RSPCA Minute Book No. 1, pp. 38, 40–41) http://animalsmattertogod.wordpress.com/2012/06/16/reverend-arthur-broome-founder-of-rspca-part-one/ The Christian base upon which the RSPCA was founded seems to be conveniently glossed over in much modern commentary on the society. Return to text.
  6. Labuschagne R.J, 1958, 60 years of Kruger Park, Pretoria: National Parks Board of Trustees as quoted on the Wikipedia site for the Kruger National Park. Return to text.
  7. Les Carlisle is a family friend of the writer’s wife, who grew up within short driving distance of the Kruger National Park. Return to text.
  8. A traditional South African barbecue over coals. Return to text.
  9. Saturday Review, 5 February 1966. This point and reference is referred to by Francis Schaeffer in his book Pollution and the Death of Man. Pg. 72, The Complete Works of Francis A. Schaeffer, volume 5, A Christian View of the West. Return to text.

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Readers’ comments
Jennifer P., Australia, 11 October 2012

What a great article as it notes the big picture worldview for this currently fraught and fought issue of enviromentalism. The unintended consequences of the extreme green nature worship advocates seem to consistently make matters worse. Watermelons ( politically green on the outside and red on the inside )revere nature as their god and indeed as "Mother" as they disparaged their Creator and all humanity, especially the unborn. Thank you for making these links in your article.

There has been such perverse and pervasive propaganda over the last 30 years in schools , kinder to university level, media, to journalists and politicians who push ungodly green social engineering. This has led to the nonsense and hubris of AGW ( anthropogenic global warming ), CCC ( catastrophic climate change ) and demonization of CO 2 gas/ carbon and the very foundations and blessings of modern industry, medicine, food production, hygenine and sewerage. Real science and God given human ingenuity has resulted in wonderful progress for billions of people worldwide. The consequences of following the false religion of evolution have been horrendous.

Bob C., Australia, 11 October 2012

Thank you for the best article I have read on this particular subject. As an ex farmer and now pastor and being still interested in our relationship to the environment the article is both interesting and insightful. 'Stewardship' is a word that the church needs to probe the depths of not only in regard to the environment as per the article but across the whole gamut of human endeavour.

Thanks again. Your work is greatly appreciated.

Martyn M., Australia, 11 October 2012

A well written and argued response, Marc, to the constant attack on the Biblical ‘dominion mandate’. Advocates of indigenous cultures are also well aware of this criticism and frequently mention how they (or rather their distant ancestors) used to live in harmony with nature, which is hard to refute since their culture is seldom around to examine. Yet, as Marc Ambler argues about India, the irony is that the non-western countries that we can examine have worse records of environmental damage and cruelty to animals, even the predominantly Budhist (supposed lovers of animals) countries. I think underlying it is a hatred for Christianity and not a reasoned "consistent philosophical analysis".

Joe K., United States, 11 October 2012

"The biblical worldview enables us to transcend nature, as creatures made in God’s image—and thereby more readily strategize to practically manage it, conserve it and reap its rewards." I love this statement. It is so simple and yet such a profound truth that is so quickly being abated from within a western culture like the United States of American.

I am an environmental scientist, a Christian, and a Creationist. I am a rarity among environmentalists, at least among those I have encountered.

One thing that strikes me so in our western economy is that liberal evolutionists push to restrict our energy resources to the point that causes our entire economy to fail. They claim that if it is natural, leave it alone. They make laws that regulate our resources so much that it puts people out of work and causes energy prices to skyrocket.

The resources we have on Earth are truly God-given resources, as you've concluded in your article. Whether they are energy or food resources, we were given them to responsibly conserve and consume. I believe my work falls within the "responsibly" category. If we simply leave our resources alone, people like myself will be out of work. We need to extract our resources, so that environmental protection specialists can "responsibly" make sure the job is performed safely for both those involved and for our environment. Thank you for a fabulously, well-written article.

Stephen M., United Kingdom, 12 October 2012

Thank you, Marc. This is a very crucial and well written article. Knowing our Creator and our place in His creation enables us to live full and balanced lives. You have brought this aspect out very well. Having lived in SA for more than 30 years I can agree with all you've said. I think perhaps the greatest tragedy to hit Christians in SA was their near wholesale embrace of a mindset (justified by evolutionary thinking) by which White Christians allowed themselves to become segregated from Black Christians. How different SA would look today if this syncretism of Christianity and Darwinian Naturalism hadn't occurred! The segregation and racism, the callousness, the plunder of the land and its peoples may not have happened and we may have had a true rainbow nation today, not plagued by crime, corruption and rampant poverty.

Carl Wieland responds

Stephen, thanks for your comment. You may be interested in the detailed chapter on apartheid and racism in general in SA, within my recent book One Human Family which chapter Marc helped review among others.

Gavin B., Australia, 14 October 2012

Hi Joe K. It was great to see your comment that you are an environmental scientist, Christian and Creationists. You are quite rare but there are at least two of us - I'm not an environmental scientist, but more of an advocate and lobbyist. It is good to see other active environmentalists who are also Christians, and especially good to see creationists in a predominantly evolutionary area. More Christians (and especially those who accept a not-so-old creation) need to get involved in the environmental movement. Good on you.

Chavoux L., South Africa, 19 October 2012

Thanks Marc for this article. It repeats many of the things I have believed for a long time as a Christian Ecologist (and discussed with some "deep green" friends). I believe that God's original stewardship command to humankind is still applicable to all people and doubly so for us who have been bought from sin by the blood of His only Son.

Rachel D., Canada, 20 October 2012

I am a student of environmental sciences at McGill University (Canada). I have been exposed to and troubled by the idea that the Judeo-Christian worldview is largely responsible for environmental destruction. It is true that a lot of the tools allowing environmental exploitation (namely science, technology, and capitalism) have arisen in a Western society. I am against the materialism and consummerism of our culture, our greedy extraction of resources (as though they were infinite), and exploitation of cheap labor in developing countries. I don't think these are the result of Christiannity, but they are the result of human greed, selfishness, pride(SIN). Christians have a duty to be good stewards, but our ability to do so has been impaired by the fall. However too many of us have a negligent attitude towards the environment, which is a bad testimony to unbelievers. Sure, we can keep burning fossil fuels to keep the economy running, but we don't realize that by doing so we are throwing out of balance the very natural systems on which we rely for life. Christians should be the first to have a responsible attitude towards the environment, as much as they should be the first to help the poor. That being said, we live in a fallen world, environmental degradation and poverty will always exist until Christ returns.

A word about the economic system: It is foolish to believe that in a world where energy and matter are finite, economic growth can be unlimited. The human society is in fact part of the natural world and constrained by natural laws put in place by God (i.e. gravity, thermodynamics). The economic system was devised by humans to administer our affairs. But when we make ourselves servants of the economy and believe that economic "laws" are absolute, there is a problem.

M. D., New Zealand, 22 October 2012

I have been writing to my local paper in response to one green activist's calls to limit human population in order to combat "global warming". Getting the message across that people can be in charge of the natural world and also look after it does seem difficult. As does rebuffing the claims that our world is over-populated with people and suffering because of it.

Peter B., Australia, 26 October 2012

Thanks Marc for a great article. The comments are also encouraging. Being a christian who recently turned vegan, I believe we can all make a difference to the environment by choosing a healthier diet. We are ideally suited to a plant based diet and scriptures clearly indicate God intended us to enjoy every plant and seed bearing fruit. Christians can and should be a great example of gentleness and kindness. Cruelty and harsh treatment brought about by the greed in factory farms is certainly not Gods will.

We don't need to limit the population, but change our diet. My wife and I have enjoyed great benefits from our new diet.

Carl Wieland responds

As one of a number of folk in CMI very interested in dietary issues, I can't resist a comment, Peter, as things may not be quite that simple, even though I have no doubt you have benefited. And of course there is no doubt that, compared to the average Western diet, the average vegan diet will bring benefits. See for example the 1996 Creation mag article Eating out in Eden. However, note that a few years later we saw fit to add the corrective comment/update at the top. Note that there may well be a nutritional reason why God permitted meat eating after the Flood; lots of plant species went extinct at the Flood, such that while it it is possible to be well nourished on a vegan diet, it requires today's specialized nutritional knowledge and advice. Whether from animal or vegetable sources, one of the issues for optimal health seems to be, as the update indicates, the amount of protein relative to carbohydrate and fat, and also the types of carbohydrate.

We also can easily forget that we have no idea of the types of plants growing in the preFall/preFlood Eden, many of which were extinct at the Flood. So to simply suggest that because Adam and Eve ate plants, we were designed to eat only plants and that this will automatically be better for us is overly simplistic, I suggest. For one more reason, consider that God foreknew that the Fall would happen, so why would He not design us to cope with the sort of world we were going to meet, which included a great range of plants, incidentally? And I'm not sure that a comparison of our anatomical equipment with that of omnivores, carnivores and planteaters supports the notion that we were designed for a purely plant-based diet, at least not if one looks at creatures eating today's plants. We would appear to be more designed for omnivory. See too this editorial from an early magazine: creation.com/living-and-eating-like-a-caveman In short, there are lots of other factors to consider, such that a bad vegan diet might well be inferior to a good mixed diet. But I would encourage you to continue to eat well, and to be concerned for good nutrition, in all instances evidence-based. And if all else is equal, the evidence is that you are likely to do better on a vegetarian, if not a vegan diet, I'm simply pointing out that the rationale may not be appropriate and that one can dramatically improve the average Western diet without veganism. And you make some good points in regard to the Bible not condoning animal cruelty. Many don't know that the RSPCA, for instance, was founded on biblical principles.

Narindra R., Madagascar, 2 November 2012

Nb.22:28-33 [Balaam's ass] is more than enough to show that God does not condone but condemns animal cruelty.

Jill S., Australia, 15 November 2012

Thank you, CMI, and Marc Ambler, for this very thoughtful and balanced article. I am no scientist, but believe we humans should be caring for God's creation. I was very happy to become vegetarian in response to the tragic live animal export info, in 2006. I also appreciate the responses, esp. Carl Wieland's comments. I can't vote Greens because of the "red centre", but wish the other parties were more caring. I wish you people were more numerous and better-known. I pray for your blessing.

jill S., Australia, 15 November 2012

I have just submitted my comments, but forgot to say that I had no idea that RSPCA was founded by Christians incl. W.Wilberforce. Thankyou especially for that.

Zoya J., India, 29 November 2012

Great posting! Its being really informative to know about conservation.

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