A church of the environment?

Following the Positivist example of a ‘church of humanity’, we might speak of the possibility of a ‘church of the environment’, now that ideas of the world are being re-framed in environmental terms and the roles of religion and the church are being re-interpreted accordingly.

There seem to be at least three ways in which we might understand the expression ‘church of the environment’ at the present time. Just as Auguste Comte sought to adjust beliefs and practices to take account of his focus on humanity (rather than divinity), so we might attempt to put the focus on the natural environment (instead of humanity) or combine environmental awareness with other concerns. Hence for example one finds ‘eco-faith’ as an attempt to synthesise environmental awareness and theological concerns.

But the notion of a ‘church of the environment’ has been used in a different sense, to suggest that committed environmentalists show the fervour of a religious movement. In a speech on ‘Environmentalism as Religion’ in 2003, Michael Crichton – author of Jurassic Park and creator of ER – referred to environmentalism as ‘one of the most powerful religions in the Western World’ (15/9/03). Crichton’s doubts about attributing global warming to human activity surfaced in his novel State of Fear (2004).

His speech seems to have been widely quoted, as for instance early this year in an entry entitled ‘The Church of the Environment’ on the blog ‘New Wars’ (26/1/08). The expression continues to turn up. A few months ago a column appeared in the Seattle Times (30/5/08), the National Review Online (30/5/08) and the Washington Post (2/6/08) complaining of ‘the church of the environment’, by which the author, Charles Krauthammer, meant environmentalists seeking to regulate the community. The Washington Post article was noted on the blog ‘Global Warming: A Worn-out Hoax’ (8/6/08).

The expression is also found in quite a different context. In the UK there is a self-designated ‘Church of the Environment’ which aims to preserve customs of the British countryside including ‘hunting, shooting, fishing, coursing and walking’. The purpose of establishing such a ‘church’ seems to be to give religious protection to the hunting of wild animals.

Each of these usages reflects attempts to re-frame the world on the basis of an understanding of the natural environment. Is it possible to decide in a definitive way among many competing interpretations of the environment and the world? This is a matter in which sound method is of paramount importance. Without sound method, we cannot be confident that our world-view will be any more lasting and effective than the speculations of Comte in an earlier era.