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Evangelical environmentalism is an environmental movement in which some Evangelical Christian organizations have emphasized biblical mandates concerning humanity's role as steward and subsequent responsibility for the care taking of Creation. While the movement has focused on different environmental issues, it is best known for its focus of addressing climate action from a biblically-grounded theological perspective.

Some Evangelical groups have allied with environmentalists in teaching knowledge and developing awareness of global warming.

Overview

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Evangelical environmentalists are based on the Bible, particularly on Genesis 2:15,[1] to take care of God's Creation: "And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it."[2]

From an Evangelical environmentalist perspective, the response to the ecological crisis involves the restoration of correct doctrine, the restoration of Christianity as guide, and a balancing of the Bible and biology. It is important to Evangelical environmentalists that they are not seen as worshiping nature; they feel obligated to the stewardship of creation because of their focus on the creator of nature.[3]

In Green Like God: Unlocking the Divine Plan for Our Planet Merritt states the Noah Covenant is God entering a Covenant with all the Earth by citing Gen 9:9-10.[4] Merritt continues from Gen 2:15 ...

Evangelical organizations

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International Evangelical Environmental Network

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The International Evangelical Environmental Network was founded in 1992 by the World Evangelical Alliance.[6] In 2021, the Network has engaged in a number of candlelight vigils throughout the United States.[7][8][9][10]

Young Evangelicals for Climate Action (YECA) was founded as youth ministry by the Evangelical Environmental Network.[11][12] Members of Young Evangelicals for Climate Action participated in the September 2019 climate strikes at about a dozen colleges and universities, with a message of creation care and a faith-based approach to "speaking up for people's right to clean air and water and a stable climate."[13]

Evangelical Climate Initiative

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The Evangelical Climate Initiative was launched in February 2006 by the National Association of Evangelicals in the United States.[14] The initiative aims to campaign for environmental reform, calling on all Christians to push for federal legislation that would reduce carbon dioxide emissions in an effort to stem global warming.[11]

Creation Care Task Force

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The Creation Care Task Force was founded in 2012 by the World Evangelical Alliance.[15] In 2019, it established a Sustainability Center in Bonn, Germany.[16]

Criticism

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In January 2006, a group of evangelicals opposed the Evangelical Climate Initiative's stance and issued a letter to the NAE which stated that "global warming is not a consensus issue, and our love for the Creator and respect for His Creation does not require us to take a position [supporting a cap and trade tax increase]". In 2007 the New York Times reported, "leaders of the conservative Christian wing of the Republican Party, including James Dobson, Gary Bauer and Paul Weyrich, told the policy director of the NAE, the Rev. Richard Cizik, to shut up already about global warming".[17]

Ann Coulter focuses on Genesis 1:27-28 which gives dominion to humanity over nature. Ann Coulter claims: "God gave us the earth. We have dominion over the plants, the animals, the trees. God said, 'Earth is yours. Take it. Rape it. It's yours.'"[18] Lynn White (1967) implies that this is a common view among Christians, but the accuracy of this statement is debatable.

See also

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References

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Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Evangelical environmentalism

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from Grokipedia
Evangelical environmentalism refers to a spectrum of initiatives within evangelical Christianity that interpret biblical commands for stewardship of creation—such as Genesis 1:28's dominion mandate and Genesis 2:15's call to tend the garden—as imperatives for addressing ecological issues, though with significant internal divisions over the causes, severity, and policy responses to problems like . Emerging prominently in the late amid rising public awareness of , the movement emphasizes human flourishing alongside resource conservation, often prioritizing aid to the global poor over restrictive regulations that could hinder . Key organizations like the Evangelical Environmental Network (EEN), founded in 1993, focus on educating and mobilizing evangelicals for "creation care" through campaigns promoting pollution reduction, sustainable practices, and advocacy for policies addressing human-induced environmental harms, grounded in scriptural responsibility. In contrast, the Cornwall Alliance for the Stewardship of Creation, through declarations like the 2000 Cornwall Declaration and the 2000 Evangelical Declaration on Global Warming, critiques alarmist narratives on global warming as unsupported by evidence and potentially detrimental to the very vulnerable populations evangelicals seek to serve, advocating instead for and free-market approaches to . Surveys indicate evangelicals remain more skeptical than other groups about the urgency of anthropogenic , with only 34% of evangelical Protestants viewing it as an extremely or very serious problem, reflecting broader theological emphases on , human , and caution against policies that overlook empirical uncertainties in climate models. Notable achievements include the ' 2015 report Loving the Least of These, which highlights impacts on the poor while urging balanced responses, and youth-led groups like Young Evangelicals for Climate Action that integrate environmental advocacy into discipleship. Controversies persist, particularly around perceptions that pro- activism aligns too closely with secular or progressive agendas, leading to pushback from leaders wary of undermining core evangelical priorities like and poverty relief; recent data shows even among Christian affirming human influences on , a substantial evangelical subset questions the dominant alarmist consensus, underscoring the movement's tension between faith-driven care and empirical realism.

Theological Foundations

Biblical Rationale for Creation Care

Proponents of evangelical environmentalism draw primarily from Genesis 1–2 to establish humanity's role as caretakers of creation under God's authority. In Genesis 1:26–28, God creates humans in His image and grants them dominion over the earth, which interpreters view not as exploitative rule but as responsible stewardship reflecting divine order. This is reinforced in Genesis 2:15, where God places in Eden "to work it and keep it," using Hebrew terms ʿābad (to serve or till) and šāmar (to guard or protect), indicating active cultivation without despoliation. Such texts underscore that environmental care stems from obedience to God's creational design, prioritizing human flourishing within sustainable limits rather than nature's intrinsic rights. Psalms and Proverbs further emphasize God's sovereign ownership of creation, imposing duties on humans to manage resources wisely and avoid needless harm. :1 declares, "The earth is the Lord's and the fullness thereof, the world and those who dwell therein," affirming divine proprietorship that obligates believers to preserve what belongs to . Proverbs 12:10 instructs that "whoever is righteous has regard for the life of his beast," linking ethical treatment of animals to and cautioning against waste, as seen in broader promoting prudent husbandry of land and livestock. These passages highlight causal accountability: human mismanagement disrupts God's intended harmony, yet sovereignty ensures creation's ultimate stability under , not precarious dependence on human intervention. In the New Testament, Romans 8:19–22 describes creation "subjected to futility" and "groaning together" until the revelation of God's children, which proponents interpret as linking sin's curse to environmental degradation while pointing to eschatological redemption through Christ. This groaning, likened to childbirth pangs, signals temporary bondage rather than irreversible collapse, urging stewardship as part of anticipating full restoration at Christ's return rather than fostering alarmist views of imminent doom absent divine action. Thus, biblical rationale frames creation care as derivative from humanity's priestly role—mediating God's rule—without subordinating gospel priorities or anthropocentric needs to ecological absolutes.

Debates Over the Dominion Mandate

The dominion mandate in Genesis 1:28 instructs humanity to " and fill the and subdue it, and have over the of the sea and over the birds of the heavens and over every living thing that moves on the ," a passage central to evangelical discussions on environmental responsibility. Traditional evangelical interpretations frame this as a call to benevolent rule modeled on God's own kingship, emphasizing accountable rather than arbitrary domination, where humans exercise to cultivate and protect creation for sustained human under divine . This view aligns with first-principles reasoning that resource use must prioritize long-term productivity, as heedless depletion undermines the mandate's intent to subdue chaos for ordered abundance, akin to a tending a vineyard rather than stripping it bare. Debates arise over alleged misapplications of the mandate, with critics like medievalist Lynn White Jr. claiming it fosters anthropocentric exploitation by granting unchecked power over nature, a thesis echoed in some secular environmental critiques but contested by evangelicals who argue it distorts the text's context of vice-regency under God. Empirically, Christian dominion theology has correlated with conservation practices in historical contexts, such as monastic forest management in medieval Europe, where church oversight promoted sustainable harvesting to preserve God's creation for future generations, contrasting with pre-Christian patterns of unchecked deforestation in pagan societies. Such stewardship reflects causal realism: exploitation erodes the ecological base supporting human multiplication, as evidenced by biblical precedents like Joseph's resource management in Egypt (Genesis 41), which averted famine through prudent dominion. A counter-extreme in debates warns against eco-pantheistic distortions, where is inverted to deify , subordinating needs to ecological absolutes and risking policies that prioritize entities over people, as seen in critiques of radical environmentalism's anti-developmental stances. Evangelicals maintaining orthodox interpretations reject this as idolatrous, insisting the mandate's —rooted in humanity's unique Dei—legitimizes resource prioritization for societal advancement while prohibiting waste, with historical Christian innovation in and husbandry demonstrating productive harmony rather than either despoliation or nature-worship. These tensions underscore that faithful integrates ethical restraint with utilitarian progress, avoiding causal pitfalls like resource scarcity from over-exploitation or impoverishment from under-utilization.

Stewardship vs. Worship of Nature

Biblical stewardship, rooted in Genesis 1:28 and 2:15, mandates humans—created in God's image—to exercise responsible dominion over creation, cultivating and protecting it to reflect divine order and serve human flourishing under God's sovereignty. This view positions humanity as vice-regents accountable to the Creator, with creation's value deriving instrumentally from its role in sustaining people and glorifying God, rather than possessing independent moral rights. Evangelicals emphasize that such care avoids exploitation while rejecting any elevation of nature above human needs, as conflicts must prioritize image-bearers whose eternal destiny aligns with God's redemptive plan. In contrast, worship of nature constitutes idolatry by exchanging the Creator for the creature, as warned in :25, where veneration of the physical world supplants devotion to God. Evangelical critiques highlight how secular , including "," risks this by promoting biological egalitarianism that equates humans with animals or grants nature divine status, thereby undermining the Creator/creature distinction and potentially devaluing human life. Equating human sin primarily with ecological harm further blurs this boundary, treating as a quasi-sacred offense rather than a secondary consequence of moral rebellion against God, which could foster alarmism detached from scriptural priorities. Prior to the 1990s, evangelical thinkers like articulated environmental responsibility through this lens in his 1970 book Pollution and the Death of Man, advocating as a response to ecological crises while explicitly rejecting solutions that reduce humanity to mere components of nature. Schaeffer critiqued modern for denying human uniqueness, urging instead a theocentric approach where care for creation glorifies without deifying the or prioritizing it over people. This pre-1990s consensus avoided fusions with secular agendas that might subordinate human welfare, maintaining that true integrates resource use for societal benefit with restraint against waste, all oriented toward eternal rather than terrestrial .

Historical Development

Pre-20th Century Roots in Christian Thought

Early Christian patristic writers laid foundational theological emphasis on the created order as a reflection of divine wisdom, fostering an implicit ethic of respect for nature. , in his Hexaemeron homilies delivered circa 379 AD, expounded on the Genesis creation account to illustrate nature's harmonious design and purposeful interdependence, portraying humans as responsible participants in preserving this providential structure rather than its dominators. This perspective countered gnostic dualism by affirming the goodness of material creation, with warning that neglectful could disrupt ecological balances essential to human flourishing. In the medieval era, monastic traditions translated such into practical conservation, particularly through Benedictine and Cistercian communities that managed vast European estates amid widespread driven by from the onward. These orders implemented sustainable forestry by reserving woodlands for long-term timber yields and employing selective harvesting to prevent , enabling their lands to remain productive for generations while surrounding secular farms often depleted resources. Cistercian granges, established from the , integrated water management via mills and ponds with crop rotations—such as the —boosting yields without exhausting soils, as documented in their charters and archaeological evidence of enduring field patterns. This empirical success stemmed from the Rule of St. Benedict's mandate for manual labor in harmony with prayer, prioritizing communal self-sufficiency over short-term gain. Reformation theologians deepened this heritage by stressing God's active providence over resources, rejecting fatalistic views of inherent limitation. , in (final edition 1559), described providence as God's continual governance sustaining creation's fertility and human provision, urging believers to use earth's bounty frugally for divine glory rather than presuming scarcity through misuse or idleness. This doctrine, echoed in Martin Luther's emphasis on creation's abundance under God's care, promoted diligent husbandry as obedience, avoiding both pagan and later secular anxieties about resource exhaustion by grounding economics in trust of inexhaustible divine order.

Emergence in the Late 20th Century

The modern environmental movement's launch with on April 22, 1970, alongside alarms in works like Paul Ehrlich's (1968), prompted early evangelical engagement with ecological issues through a lens of biblical stewardship rather than secular alarmism. That year, the (NAE) issued a public statement endorsing conservation efforts, asserting that "those who thoughtlessly destroy a God-ordained resource will be held responsible by Him" for failing to exercise dominion responsibly. Influential theologian contributed Pollution and the Death of Man in 1970, critiquing both humanistic exploitation of nature and pantheistic deification of it, while urging Christians to apply Genesis mandates against pollution and resource depletion as acts of obedience to God. By the mid-1970s, this theological framing spurred institutional responses, including the founding of the Au Sable Institute in 1976, which offered field-based programs to evangelical students, integrating empirical study of ecosystems with scriptural principles of care for creation. Throughout the , evangelicals prioritized tangible conservation practices like abatement and minimization, viewing them as extensions of personal and communal moral duty amid industrial-era degradation, without the later emphasis on global climate models. Surveys and organizational records indicate broad evangelical backing for such basic environmental measures persisted into the early , with white conservative evangelicals often aligning with advocacy before over regulatory policies eroded consensus. This era's focus remained on localized, biblically motivated actions against evident harms like air and , reflecting a pragmatic response to observable data from events such as the 1969 fire and expanding waste crises.

Key Events and Declarations Post-2000

In February 2006, the Evangelical Climate Initiative issued "Climate Change: An Evangelical Call to Action," a declaration signed by 86 prominent evangelical leaders including pastors and presidents, which affirmed human-induced global warming as a real threat and called on the U.S. government to enact mandatory reductions in emissions through market-based mechanisms while mobilizing evangelical churches for action. The statement emphasized biblical of creation but faced swift pushback from other evangelicals, such as founder and head , who contended in public letters that the science remained inconclusive, lacked a clear scriptural imperative for policy advocacy, and risked diverting focus from core moral issues like . Post-2006, evangelical declarations on reflected deepening divisions, with counter-statements like the 2007 "Evangelical Declaration on Global Warming" arguing against alarmism by highlighting uncertainties in climate models and potential economic harms from rushed regulations, signed by over 20 leaders including Calvin Beisner. Surveys in the and 2020s documented persistent skepticism among evangelicals relative to other groups, with Pew Research finding only 28% of white evangelicals attributing global warming primarily to human activity in 2014, rising modestly to 44% by 2020 amid broader public shifts, though evangelicals consistently prioritized empirical validation of model predictions over consensus claims. By the mid-2020s, a survey of 1,600 U.S. Christian leaders revealed nearly 90% acceptance of some anthropogenic climate influence overall, yet evangelical Protestant showed markedly higher doubt, with approximately 80% rejecting human actions as the primary driver despite acknowledging climatic variability, underscoring varied interpretations of causation and policy urgency. In October 2024, young evangelicals through grassroots efforts at Christian colleges urged peers to factor "creation care" into voting decisions, aiming to bridge theological with electoral advocacy on emissions policies ahead of national elections.

Major Organizations and Initiatives

Evangelical Environmental Network

The Evangelical Environmental Network (EEN) was established in 1993 as a 501(c)(3) through the joint efforts of and World Vision, with the aim of educating and mobilizing to address as part of faithful . Headquartered in , EEN operates as a ministry focused on policy-oriented "creation care," emphasizing the health consequences of , such as mercury's neurotoxic effects on children's development and volatile organic compounds from harming fetal health. The group prioritizes issues like air and water contamination, which it links to disproportionate impacts on vulnerable populations including children, the elderly, and low-income communities. A signature campaign, "What Would Jesus Drive?" launched in November 2002, targeted fuel inefficiency in SUVs and large , running advertisements in states like , , and to advocate for higher standards and reduced transportation emissions. Funded partly by environmental foundations, the initiative sought to shift consumer and policy choices toward cleaner , framing selection as a decision aligned with protecting human life from pollution-related illnesses like . Other efforts include the "Last Straw" campaign against , which has mobilized pledges to reduce single-use plastics contributing to 14 million tons of annual ocean waste, and advocacy for mercury emission controls from coal plants. EEN engages in direct policy advocacy, urging federal regulations such as updated oil and gas leasing on public lands, pollution fees, and safeguards under the Farm Bill for to mitigate risks from runoff and . The organization has influenced outcomes like EPA power plant standards, where over 145,000 evangelicals signed petitions supporting limits on toxic emissions, and contributed to broader discussions at events like COP28 through calls for phaseouts tied to protections. Domestically, EEN has prompted some denominational resolutions and church actions, such as solar installations and native plantings, but its regulatory-focused approach has not achieved consensus across evangelical institutions, where priorities often diverge on economic trade-offs. Over 350,000 participants in its public lands campaigns demonstrate mobilization capacity, yet surveys indicate limited penetration into everyday evangelical practices beyond niche groups.

Evangelical Climate Initiative

The Evangelical Climate Initiative (ECI) launched on February 8, 2006, with the release of "Climate Change: An Evangelical ," a statement signed by 86 evangelical leaders, including and World Vision president Rich Stearns. The document called for rapid U.S. reduction of emissions through federal policies, grounding the appeal in biblical stewardship of creation while acknowledging on human-induced , primarily drawing from (IPCC) assessments. Proponents, led by (NAE) vice president Richard Cizik, framed emissions cuts as a to protect the poor from environmental harms, urging evangelicals to prioritize the issue alongside traditional concerns like and . The initiative quickly ignited divisions among evangelicals, with opponents issuing a 2006 open letter to the NAE warning against adopting positions on global warming without resolving scientific uncertainties and potential economic burdens on the poor. Critics, including the Interfaith Stewardship (predecessor to the ), argued the ECI prematurely endorsed IPCC narratives linking emissions to catastrophic warming, sidelining dissenting scientific views and risking entanglement with progressive agendas like . In response to mounting internal opposition, the NAE board affirmed neutrality on in early 2006, instructing Cizik to focus on core issues and effectively withdrawing any perceived organizational endorsement, despite his personal advocacy. This backlash highlighted tensions between biblical creation care and skepticism of policy-driven , as media campaigns amplifying the ECI's call failed to unify the movement. Post-2006, the ECI influenced niche networks like the Evangelical Environmental Network's ongoing advocacy, but broader adoption remained limited, with white evangelical Protestants showing persistent low prioritization of —only 23% viewing it as a top issue in surveys through the , compared to higher engagement on . The divisions persisted, as evidenced by Cizik's resignation from the NAE amid criticism for elevating climate over traditional evangelical priorities, underscoring the initiative's role as a flashpoint rather than a consensus-builder.

Opposing Groups Like the Cornwall Alliance

The Cornwall Alliance for the Stewardship of Creation, established in 2005 as the Interfaith Stewardship Alliance and renamed in 2007, serves as a prominent evangelical counter to environmental advocacy groups by advocating a biblically grounded approach to creation care that prioritizes and flourishing over perceived ecological alarmism. Drawing from Genesis 1:28, the organization contends that humans, made in God's image, are mandated to exercise responsible rule over the earth to enhance its productivity, rejecting views that portray humanity as mere consumers or inherent despoilers of . This stance positions stewardship as interdependent with human well-being, requiring economic liberty, private property, and technological innovation rather than restrictive regulations that could impede progress. The group's foundational document, the Cornwall Declaration on Environmental Stewardship released on May 1, 2000, outlines 14 principles emphasizing that the earth is robust and capable of supporting human when stewarded wisely, critiquing for promoting "nature knows best" and unsubstantiated fears of crises like manmade global warming or . It argues that such fears lead to policies imposing unjustifiable costs on societies, particularly delaying , controls, and development in impoverished regions, where localized environmental threats demand practical, cost-effective responses over speculative global interventions. Signed by over 1,700 , theologians, and scholars by 2014, the declaration underscores that true aligns with God's design for human prosperity, warning against measures that sacrifice present human needs for uncertain future risks. In direct response to initiatives like the Evangelical Climate Initiative, the Alliance issued An Evangelical Declaration on Global Warming on May 1, 2009, asserting no convincing scientific evidence exists for catastrophic, human-caused warming in the foreseeable future and highlighting natural climate variability over the past 10,000 years. The document denies that carbon dioxide functions primarily as a pollutant, instead affirming its role in enhancing plant growth and agricultural productivity essential for feeding the global poor. It critiques proposed emission reduction policies as economically ruinous, projecting trillions in compliance costs that would elevate energy prices, stifle innovation, and disproportionately burden low-income households and developing economies, thereby contravening biblical calls to protect the vulnerable. Ongoing publications, including fact sheets and doctrinal statements updated through 2014, maintain that environmental policies often reflect politicized rather than empirical , advocating instead for abundant, affordable energy sources to alleviate and enable . Groups aligned with this perspective, such as the Alliance, emphasize verifiable metrics of human advancement—like rising and declining rates through fossil fuel use—over modeled projections of doom, arguing that entails subduing creation for societal benefit without elevating to an object of .

Prominent Figures and Perspectives

Early Advocates and Theologians

Calvin B. DeWitt, a biologist with advanced degrees in wildlife ecology, played a pivotal role in the 1970s and 1980s by linking empirical ecological science to evangelical interpretations of biblical stewardship, particularly the Genesis mandate to "subdue" and "rule" the earth responsibly. As founding director of the Au Sable Institute of Environmental Studies, established in 1979, DeWitt developed field-based educational programs for Christian undergraduates that integrated hands-on biological fieldwork with theological reflection on conservation, training over thousands of students in observable ecosystem dynamics and sustainable land management practices. These efforts emphasized direct measurement of environmental degradation, such as habitat loss and soil erosion, over long-term predictive models, grounding advocacy in verifiable data from natural sciences rather than untested projections. Wesley Granberg-Michaelson, an evangelical theologian and former policy director for the community, advanced similar ideas in the late 1970s and 1980s through writings that urged Christians to address and as moral imperatives derived from scriptural themes of creation's goodness and human accountability. In publications like A Worldly (1984), he critiqued anthropocentric interpretations that ignored ecological interdependence, instead promoting a of mutual care informed by early ecological insights into cycles of and air quality. Granberg-Michaelson's pre-climate change focus highlighted immediate, empirically documented issues such as industrial effluents and urban waste, advocating practical reforms like waste reduction without reliance on contested global forecasting. These early thinkers distinguished their approach by prioritizing causal mechanisms observable in local ecosystems—such as nutrient runoff's direct impact on waterways—over speculative scenarios, fostering a ethic that aligned faith with evidence-based action amid rising awareness of 1970s environmental incidents like the disaster. Their work laid groundwork for evangelical engagement without endorsing alarmist narratives, insisting on theological fidelity to as cultivation rather than exploitation.

Contemporary Proponents and Critics

Contemporary proponents of evangelical environmentalism include Rev. Dr. Jessica Moerman, president and CEO of the Evangelical Environmental Network since May 2023, who integrates her expertise in earth sciences with pastoral ministry to promote policies reducing pollution and advancing creation care as a biblical mandate. Ben Lowe, founding national organizer of Young Evangelicals for Climate Action and current executive director of A Rocha USA, emphasizes climate action as integral to Christian discipleship, drawing on scriptural calls to stewardship while mobilizing younger evangelicals through education and advocacy. These figures frame environmental engagement as an extension of evangelism, prioritizing empirical evidence of human impacts like emissions alongside theological imperatives, though their alignment with broader climate agendas has drawn scrutiny for potential overemphasis on consensus views from institutions prone to groupthink. Prominent critics, such as E. Calvin Beisner, founder and national spokesman for the Cornwall Alliance for the Stewardship of Creation, contend that much evangelical environmentalism conflates biblical with progressive political agendas, neglecting causal links between affordable fossil fuels and alleviation—evidenced by showing reliable access has lifted over a billion people from since 1990 through rather than restrictive regulations. Beisner argues this fusion risks idolatry of nature over human flourishing, urging evangelicals to prioritize verifiable on adaptive resilience and historical variability over alarmist projections that underestimate technological and overestimate efficacy. Surveys from the 2020s highlight nuanced evangelical sentiments, with many affirming and some degree of variability—such as 87% of evangelical acknowledging change in a 2025 study—but rejecting hysteria by attributing primary causation to natural factors over anthropogenic ones, as nearly 80% dissent from consensus claims of dominant human influence. Younger evangelicals show slightly elevated concern, yet overall polls indicate skepticism toward catastrophic narratives, favoring pragmatic conservation rooted in first-hand agrarian over ideologically driven urgency. This divide underscores internal tensions, where proponents' calls for action clash with critics' emphasis on empirical costs, including how alarmism may divert resources from immediate human needs like clean water access in developing regions.

Intersection with Climate Change Policy

Advocacy for Environmental Regulations

Evangelical environmentalists, through organizations like the Evangelical Environmental Network (EEN), have actively supported expansions to the Clean Air Act to impose stricter limits on pollutants such as mercury and from power plants. In 2005, the issued a statement calling for federal action to reduce mercury emissions, emphasizing protection of unborn children from poisoning risks that could lead to developmental harms, framing it as a pro-life imperative consistent with . Similarly, in 2015, EEN mobilized over 220,000 pro-life evangelicals to endorse the Agency's (EPA) carbon standards for existing power plants, arguing these measures would safeguard children's respiratory health from coal-related without specifying economic trade-offs. Anti-coal campaigns by these groups often cite empirical linking particulate matter and emissions to adverse outcomes, particularly for vulnerable populations. For instance, EEN's 2014 petition drive gathered signatures from over 100,000 evangelicals backing EPA rules to cut carbon pollution from coal-fired plants, highlighting studies associating such emissions with increased rates and premature deaths among children in affected communities. In 2023, EEN again rallied more than 100,000 pro-life supporters for stringent regulations, pointing to data showing elevated risks for fetuses near oil and gas leaks, positioning pollution reduction as an extension of anti-abortion commitments to defend the unborn from chemical exposures. The Evangelical Climate Initiative (ECI), launched in 2006, advocated for national emissions caps on , urging to enact mandating reductions through transportation limits and efficiency standards in buildings and . Signatories, including over 85 evangelical leaders, grounded this in moral arguments for mitigating harms to the poor and from unchecked emissions, while asserting that such policies could align with poverty alleviation by promoting cleaner technologies. These positions emphasize regulatory frameworks that prioritize human over unrestricted industrial growth, with EEN statements in 2025 celebrating expansions in community access as a means to reduce impacts on families without detailed economic disruption analyses.

Skepticism Toward Climate Alarmism

Evangelical skeptics of alarmism, notably through the Cornwall Alliance for the Stewardship of Creation, argue that IPCC-affiliated models have overpredicted warming by roughly a factor of two compared to observations since the late 1970s, with no model accurately forecasting the extended period of minimal surface warming from 1997 to 2015. This discrepancy arises from models' inadequate accounting for natural variability, such as cycles and multidecadal ocean oscillations like the , which have historically driven larger temperature shifts than anthropogenic greenhouse gases. Such first-principles scrutiny prioritizes verifiable causal mechanisms over ensemble averages, highlighting how models tuned to high-sensitivity assumptions amplify minor forcings into exaggerated outcomes. Satellite-derived temperature data further underscores modest warming trends insufficient for panic, with (UAH) records showing lower tropospheric warming of approximately 0.13°C per decade since 1979—below many model projections—and evidence of negative feedbacks, such as decreasing tropical cover that cools rather than amplifies surface heating. These observations, analyzed by researchers like Roy Spencer, contradict the positive feedbacks central to alarmist narratives, suggesting to doubled CO2 levels closer to 1-2°C than the 3°C or higher assumed in policy-driving scenarios. From a theological standpoint, evangelicals invoke biblical admonitions against and fear-mongering, as in Proverbs 14:15—"The simple believes every word, but the prudent gives thought to his steps"—to critique alarmism as akin to unfulfilled prophecies. Historical examples include the discredited "" reconstruction downplaying natural variability and overstated sea-level rise forecasts revised downward to 0-8 inches by 2100, reinforcing caution toward doomsday claims that echo past failed predictions like widespread 1980s famines or an ice-free by the early 2010s. Genesis 8:22, promising the enduring stability of seasons post-Flood, further frames as resilient under divine order, not fragile to incremental human influence.

Economic and Human Costs of Policies

Evangelical critics of stringent climate policies argue that such measures impose significant economic burdens, including job losses in energy-dependent sectors. A 2008 Barna Group survey found that evangelicals expressed strong reservations about environmental solutions that could harm , particularly in developing nations where poverty remains acute. Similarly, data from 2022 indicated that among white evangelical Protestants, a plurality viewed stricter environmental regulations as costing too many jobs and hurting the economy, with 49% holding this position compared to 46% who saw the costs as justified. These concerns extend to broader labor market disruptions, as policies phasing out fuels have led to documented declines in and regions; for instance, U.S. industry jobs fell from 174,000 in 1985 to about 40,000 by 2023, partly due to regulatory pressures. In the developing world, evangelical analysts highlight how restricting access to affordable fossil fuels exacerbates , delaying poverty alleviation. Fossil fuels have enabled unprecedented global economic expansion, reducing extreme poverty from 1.9 billion people in 1990 to 648 million by 2019, primarily through reliable, scalable energy that powered industrialization in and . Groups like the Cornwall Alliance contend that aggressive decarbonization mandates hinder this progress by limiting development, which remains essential for the 759 million people lacking access as of 2021, mostly in sub-Saharan and . Such policies, they argue, prioritize emissions reductions over human flourishing, contradicting biblical imperatives to defend the vulnerable, as in :8-9, which urges advocacy for the destitute. Renewable energy alternatives face scalability challenges in low-income regions due to , requiring costly backups and storage that inflate prices beyond what impoverished households can afford. Solar and sources, while advancing in wealthier nations, provide inconsistent power—solar operates at 10-25% globally—necessitating fossil or nuclear backups for reliability, which drives up system costs by 20-50% in intermittent-heavy grids. In developing economies, this intermittency compounds deficits, as seen in India's reliance on for 70% of despite renewable investments, to avoid blackouts affecting 200 million people annually. Evangelical commentators, including those from the Cornwall Alliance, warn that forcing premature renewable transitions burdens the poor with higher expenses—potentially increasing global costs by 50% under net-zero scenarios—thus perpetuating cycles of deprivation rather than enabling prosperity.

Criticisms and Internal Debates

Theological Critiques of Environmental Prioritization

Critics within contend that the fundamental human predicament stems from spiritual rebellion against God, as articulated in Romans 3:23, rather than from ecological disruption, making the redemption of souls through Christ the church's preeminent mandate over any form of creation stewardship. This perspective holds that while Genesis 1:28 entrusts humanity with dominion over creation, such responsibility remains subordinate to the in :19-20, which prioritizes disciple-making and eternal amid a fallen world destined for renewal. Prioritizing environmental advocacy, they argue, inverts this hierarchy by implying that planetary preservation bears salvific weight, thereby diluting the gospel's focus on personal forgiveness and reconciliation with God. A related concern is the emergence of what detractors term a "green gospel," which parallels the early 20th-century movement's error of subsuming under societal amelioration, ultimately fostering theological drift toward immanent solutions devoid of transcendent . Proponents of this critique, drawing from historical analyses, note that the 's emphasis on structural reforms over individual regeneration contributed to liberal Protestantism's decline in doctrinal fidelity by 1925, as evidenced by fundamentalist-modernist controversies. Similarly, intensifying environmental risks recasting as primarily corporate harm to ecosystems rather than personal moral failure, potentially eroding 's urgency in favor of activist imperatives that lack explicit Christocentric grounding. Eschatological frameworks further underscore these reservations, particularly among premillennial dispensationalists who interpret 2 Peter 3:10-13 as foretelling the earth's dissolution by fire prior to divine recreation, rendering extensive terrestrial interventions temporally insignificant compared to harvesting souls before Christ's return. This view posits that overemphasizing environmental perpetuity mimics pagan earth-worship, contravening :25's condemnation of exchanging God's truth for creaturely exaltation, and diverts resources from missions where, for instance, unreached peoples numbered 3.4 billion as of per ethnographic . Moreover, when environmental employs apocalyptic prognostications—such as predictions of imminent or that have not materialized despite decades of advocacy—it echoes Deuteronomy 18:22's criterion for discerning false , thereby compromising the church's witness to verifiable biblical .

Political Co-optation Concerns

Some evangelical leaders have voiced apprehensions that advocacy for within evangelical circles risks serving as a vehicle for advancing progressive political agendas, potentially eroding the movement's longstanding alignment with Republican emphases on limited and economic priorities. Critics argued that initiatives like the 2006 Evangelical Climate Initiative (ECI), which urged federal action on , overlooked dissenting scientific views and opened the door to exploitation by partisan interests seeking to reorient evangelical focus toward left-leaning policies on and . In response to the ECI's February 2006 launch, 22 prominent evangelicals issued a January statement declaring no consensus on global warming's causes or appropriate responses, warning that premature endorsement could be leveraged for unrelated political gains, such as expanding intervention in ways conflicting with core evangelical values like poverty alleviation through economic freedom. The (NAE), amid internal divisions, declined to adopt an official stance after over 20 leaders urged its president in a January 2006 letter to avoid positioning the organization on the issue, citing risks of partisan manipulation and division. These concerns intensified when NAE policy director Richard Cizik, a key ECI proponent, faced rebuke and eventual resignation in 2008 for prioritizing climate advocacy, which some board members viewed as aligning too closely with non-evangelical political coalitions. Emerging collaborations between evangelical environmentalists and Democratic operatives further fueled fears of co-optation, as seen in 2006 campaigns where Democratic strategists partnered with conservative faith leaders to frame global warming as a , diverging from the evangelical voting bloc's traditional Republican loyalty—where over 80% of white evangelicals have consistently backed GOP candidates skeptical of stringent climate measures. Empirical surveys underscore this prioritization: A 2022 Pew Research Center analysis found white evangelical Protestants least likely (34%) to deem extremely or very serious, with half of religious Americans, including evangelicals, agreeing stricter environmental laws cost too many jobs and harm the , reflecting a broader preference for over regulatory . Such data highlights how environmental advocacy, when perceived as entangling with Democratic policy pushes, alienates evangelicals who rank economic issues—job preservation and growth—above climate concerns in voting decisions.

Scientific Overreach and Empirical Challenges

Evangelical skeptics of climate alarmism, notably through the Cornwall Alliance for the Stewardship of Creation, argue that prevailing climate science overreaches by favoring unvalidated predictive models over empirical observations, as models have projected surface warming rates approximately 40% higher than those recorded by satellite data since 1979. These discrepancies persist across multiple model ensembles, with real-world measurements showing slower tropical tropospheric warming than simulated, highlighting a reliance on theoretical projections detached from verifiable outcomes. Critics contend that data interpretation often cherry-picks negative impacts while disregarding benefits like the , which enhances and has driven observed global vegetation greening; panel data from U.S. field crops indicate that a 1 ppm rise in atmospheric CO2 correlates with yield increases of 0.4% for corn, 0.6% for soybeans, and 1% for . This empirical boost to counters narratives emphasizing solely deleterious effects, as confirms a 14% expansion in global leaf area from 1982 to 2015 attributable in part to elevated CO2 levels. Evangelicals demand comprehensive cost-benefit evaluations prioritizing over , given evidence that human emissions play a minor role amid dominant natural variability; strategies, such as improved resilience, prove more economical, with each dollar invested potentially yielding up to $10 in avoided damages, far outpacing the uncertain returns of emission reductions. They uphold as essential to scientific integrity, dismissing consensus claims—like the 97% figure on human influence—as insufficient without rigorous testing against data, insisting that policy-relevant assertions must withstand empirical scrutiny rather than defer to institutional authority. This stance reflects a broader evangelical commitment to evidence-driven , wary of model-dependent forecasts that fail predictive validation.

Impact and Broader Reception

Influence on Evangelical Voting and Activism

Despite advocacy from evangelical environmental groups for incorporating planks into political platforms during the 2024 U.S. , the movement exerted limited influence on overall evangelical voting patterns, with white evangelicals supporting at approximately 80%, consistent with prior cycles and prioritizing issues like and over environmental regulations. Efforts by young evangelicals, including campus campaigns at religious colleges to emphasize in voter guides, highlighted intra-group pushes but failed to appreciably shift bloc behavior amid broader skepticism toward regulatory mandates. Surveys reveal that 57% of evangelical Protestants expect environmental regulations to result in fewer jobs and declining pay, particularly in sectors, underscoring economic reservations that temper policy support. In activism, organizations like the Evangelical Environmental Network have driven church-based initiatives, such as stewardship campaigns and resolutions affirming creation care while upholding property rights, yet these remain subordinate to pro-life and economic advocacy in evangelical coalitions. Only 24% of white evangelical Protestants indicate they would vote exclusively for candidates aligning with their positions, with the issue ranking below moral and fiscal priorities in political engagement. Generational fissures contribute to mixed outcomes, as evangelicals under 40 are more prone to , with 41% viewing as extremely or very serious compared to older peers, and research showing 89% of younger evangelicals affirming global warming's occurrence versus broader skepticism. This divide, where 75% of young evangelicals attribute warming primarily to human causes, signals potential long-term shifts but has not yet overridden dominant conservative alignments in voting or mobilization.

Global and Denominational Variations

In regions of the Global South, such as and Latin America, evangelical environmentalism prioritizes hands-on stewardship against localized degradation like deforestation and pollution, driven by direct impacts on communities rather than distant climate projections emphasized in U.S. . The in , Africa's largest Pentecostal denomination with over 3 million members as of 2023, has led efforts, planting more than 1.6 million trees nationwide during observances in 2023 and 2024 to address and loss. In , Pentecostal politician , influenced by her faith, has championed preservation since the 1990s, linking biblical creation care to anti-deforestation policies amid that affects indigenous livelihoods. These efforts reflect a causal emphasis on tangible harms—such as water contamination from mining in —over speculative global warming scenarios, with surveys indicating Brazilian evangelicals and Pentecostals exhibit higher environmental concern tied to than their U.S. counterparts. Energy poverty in Asia and parts of Africa further moderates evangelical activism, fostering resistance to policies that restrict fossil fuel access in favor of renewables, as such measures could prolong deprivation for billions lacking reliable electricity. A 2024 study across Asian nations found religiosity positively associated with energy poverty incidence, with devout households 10-15% more likely to face inability to afford heating or cooling, underscoring evangelicals' focus on human welfare amid 759 million people globally without electricity in 2022, predominantly in evangelical-heavy regions like sub-Saharan Africa. In Asia, World Evangelical Alliance affiliates highlight creation care through anti-deforestation campaigns in Indonesia and the Philippines, where local issues like palm oil-driven habitat loss take precedence, but activism wanes where green mandates threaten job-creating industries. This pragmatic restraint contrasts with U.S. debates, prioritizing empirical relief from immediate scarcities over international accords. Denominationally, Reformed evangelicals display heightened skepticism toward expansive , viewing it through lenses of human dominion and wariness of policies entailing economic trade-offs for uncertain benefits. Reformed theological outlets critique climate consensus as overstated, advocating limited intervention to avoid subsidizing inefficient technologies that burden the poor, as articulated in analyses questioning 97% expert agreement claims based on methodological flaws in surveys. Charismatic and Pentecostal traditions vary widely, with Global South variants pioneering "eco-theology" integrating Spirit-led action—such as Nigerian Pentecostal of faith and conservation against —but often subordinating it to poverty alleviation and . This diversity stems from contextual empirics: U.S. charismatics mirror broader evangelical caution on , while Southern initiatives, like Ghanaian waste-reduction programs, emphasize sustainable communities without globalist framing.

Measurable Outcomes and Limitations

Evangelical environmental groups have implemented local conservation projects with quantifiable successes, including church-led initiatives that divert significant from landfills. For example, Latrobe Evangelical Presbyterian Church in recycled over 2,000 pounds of thin plastics, exceeding its 1,000-pound goal since May 2024 through community collection efforts. Organizations like the Evangelical Environmental Network have supported congregations in installing solar panels, planting native gardens, and establishing nature play areas, fostering hands-on . Grants from programs such as Creation Care Partners have enabled evangelical churches to reduce energy consumption by 25 to 40 percent via efficiency upgrades. Community restoration efforts, including volunteering to replant underwater grasses in regions like , demonstrate practical biodiversity gains. Despite these achievements, evangelical environmentalism has exerted negligible influence on global , as activities by U.S.-based religious communities account for a trivial fraction of worldwide anthropogenic outputs dominated by industrial economies like , which emitted 30 percent of global CO2 in 2023. Local cleanups and efficiency measures, while beneficial for immediate habitats, fail to scale against the 37 billion metric tons of annual global emissions, underscoring the limitations of decentralized, voluntary efforts. The movement's credibility has been eroded by unfulfilled alarmist predictions embraced by some proponents, such as forecasts of an ice-free by 2013 or widespread submersion of island nations, which have not materialized as anticipated. These discrepancies, drawn from broader advocacy that influenced evangelical declarations, highlight empirical shortfalls in causal claims linking modest shifts to averting catastrophe. Causally, while basic practices advance localized conservation without trade-offs, the prioritization of alarm-driven mitigation—such as stringent regulations—has diverted focus from , where in developing regions demonstrably improves environmental outcomes by enabling better , yet faces hindrance from high costs imposed on the poor. Analyses from evangelical skeptics argue this shift exacerbates human suffering, as itself drives and more directly than localized emissions reductions.

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