Biblical Theology: Past, Present, and Future (II)
Southwestern Journal of Theology
Volume 56, No. 1 – Fall 2013
Managing Editor: Terry L. Wilder
By Kevin J. O’Brien. Washington: Georgetown University Press, 2010. 221 pages. Softcover, $26.95.
The contemporary environmental movement is awash with ethical scholarship pointing toward the urgency of action to preserve the ecological stability of Earth. O’Brien’s monograph is no exception to this trend as he argues from a Roman Catholic perspective for the preservation of biodiversity on the earth and the urgency for action, particularly among the religious communities, to slow the rate of species extinction.
In many ways, this work espouses a typical secular ethics of the environment. The first chapter focuses on defining biodiversity and beginning to emphasize the apparent impact of humans on the rate of species extinction. In chapter two, O’Brien relies on the arguments of the 1992 Earth Summit’s Convention on Biodiversity to support his argument that biodiversity is valuable. The religious flavor of O’Brien’s ethics of biodiversity becomes apparent in the third chapter where he asserts a sacramental perspective on biodiversity. In chapter four, O’Brien shifts his focus from the justification of the preservation of biodiversity to an examination of the scale of action necessary to preserve it on a global scope. O’Brien argues in the fifth chapter for a balanced approach, considering the principles of subsidiarity in comparison with socialization. O’Brien spends the next chapter extolling the merits of the Endangered Species Act of 1973 and recounting various victories the environmental movement in the US has tallied against economic development. In chapter seven, O’Brien also briefly addresses the topic of dominion of man, but defines dominion as an unfortunate power that humans have to negatively impact the welfare of the environment. Chapter eight focuses on cultural diversity and biodiversity, labeling the two forms of diversity as homologous. Then the penultimate chapter examines the relationship between environmental efforts and liberation theology. The final chapter is a brief conclusion to the discussion and an exhortation for social action.
This book reads much like a secular ethics of the environment, which is a significant weakness for a text purporting to be Christian. Early on, O’Brien declares his sympathy with the theory of macro-evolution and his antipathy toward an acceptance of the historicity of Genesis. O’Brien goes on to state that his ethics of biodiversity are dependent on “openness to the reality of evolution” (31). This view of God’s limited involvement in the development of biodiversity hampers his attempts to explain the value of biodiversity. The majority of the arguments support the instrumental value of biodiversity, but the last argument O’Brien outlines is a naked assertion that biodiversity has value beyond human interest. O’Brien recognizes that there needs to be a stronger argument for the intrinsic worth of biodiversity, so he looks to the concept of biodiversity as sacrament to provide that argument.
A second weakness is that O’Brien advocates for community involvement by Christian organizations, but not in a way that seems consistent with evangelical worship and ecclesiology. According to O’Brien, in order to firm up support for conservation the religious communities of the world need to work for the moral formation of their adherents with a positive view toward biodiversity. O’Brien cites examples such as a blessing of animals conducted in New York City (135), and urges the use of “scriptural interpretation, imaginatively applying ancient, sacred texts to contemporary issues” in order to inculcate a sense of moral responsibilities (137). Subsequently, O’Brien points to a contemporary application of Noah’s ark as beneficial to an ethics of biodiversity.
A third weakness is the strong emphasis of reliance on government regulation in this book. O’Brien celebrates the recent advances in government regulation and apparent growth in public concern for biodiversity, but concludes with a plaintive statement that human intervention in the environment is the best hope for biodiversity and that immediate, intensive action is required. Regulatory solutions are tenuous, O’Brien argues, because the law rests on political foundation which could shift in the future.
One strength of this volume is that O’Brien effectively differentiates between the sacramental value and the sacredness of the environment (61). By making this distinction he narrowly avoids a pantheistic approach to the environment. Instead, O’Brien asserts that biodiversity helps individuals to comprehend their role as a part of the interrelated ecological web of the Earth and accept their place as equal to all other creatures in the creation. The equality of all creatures seems to be a result of an evolutionary worldview which discounts the historicity of Genesis.
A second strength is that the author has a more holistic view of the world than many environmentalists, showing legitimate concern for human wellbeing. O’Brien cites several examples of well meant environmental regulation impinging on cultural diversity and moves toward an argument for including environmental justice under the umbrella of social justice. He points out the high number of humans, particularly the poor, who have been negatively impacted by environmental regulation, mainly through displacement off newly protected land. Therefore when making decisions and creating regulation, both cultural diversity and biodiversity must be considered as competing concerns. O’Brien staunchly maintains a balanced position that Christians are called to care for all of the poor and oppressed including threatened species.
Another strength of this volume is that O’Brien argues for immediate action by Christians. He supports governmental action on a global scale, but tempers that by discussing the importance of a local focus of action. He asserts that Christians need to be concerned for the environment on both a local and a global level (92). In the end, O’Brien advocates a mediating view which allows concern at the regional level to impact both the global and local environment.
This book is an excellent example of the argumentation of many environmental ethicists for the importance of political and social activism from the church. It represents another voice in the chorus of Christians calling for more global regulation as well as local action. This book would be a valuable read for those examining the basis for the increasing trend in the Christian environmental movement, though it should be read with a critical eye.
