Science in Christian Perspective
Christianity As An Ethical Matrix for No-Growth Economics
STANLEY W. MOORE
Pepperdine University
Malibu, California
FRED JAPPE
Mesa College
San Diego, California
From: JASA 32 (September 1980: 164-168.
Evidence is mounting within the scientific community that planetary resources are finite. This challenges all contemporary ethical systems, for it is clear that any successful ethical matrix must one day accommodate itself to no-growth systems; exponential growth curves such as exist with population and resource consumption cannot continue indefinitely in a closed planetary system. The authors argue in favor of a modified Pascalcan Wager and that a future perspective is an absolute imperative to all decision making. Arguing that alternative ethical frameworks are inadequate, relevant biblical principles are presented that would positively support the Christian community's advocacy of planetary stewardship.
The Ethical Challenge: Finite Planetary Resources
The decade of the 1970s started with a major call for planetary ethical action
with the publication of Jay Forrester's World Dynamics.a Using five
system levels"
-population, natural resources, capital investment, food and
pollution-the computer models standard run was one
where the aggregate planetary system overshoots its natural resources
and collapses
around the year 2020.1
Utilizing Forrester's basic concepts and a more sophisticated, but still rather
simple model, a team of seventeen Massachusetts Institute of
Technology researchers,
led by Donella and Dennis Meadows, produced in 1972 The Limits To
Growth: A Report
for the Club of Rome's Project an the Predicament of Mankind. This was followed
in 1973 by Toward Global Equilibrium, edited by the Meadows,
containing the scientific
papers to support the model in Limits. Then in 1974 a more complex
model, 'world
three," was presented by this M.I.T. team in Dynamics of Growth
in a Finite World.2
Another team of 56 researchers from six countries produced during
this same time
six volumes of scientific papers that led to the publication of the
popular hook
Mankind at the Turning Paint: The Second Report to the Club of Rome.3 Mihajlo
Mesarovic (Case Western Reserve) and Eduard Pestel (Hanover, Germany)
report that
"in our model about 100,000 relationships are stored in the computer, as
compared to a few hundred in other well-known world models."4 Instead of
using an aggregate model of the planet in which the "entire system reaches
its limits at one time and either collapses or not," as occurs
in the Meadows'
Limits model. Mesarnvic et. al. base their model an diversity in the
system:
there is no such concept as one limit for the entice system: rather different
parts of the system face different limits at different times with the traumatic
experiences for the entire system depending on the interrelationship
of the constituent
parts - the collapse, if it occurs, would he regional rather than global, even
though the entire global system would be affected.5
Mesarovic and Pestel then produce three theses:
File solution to such catastrophes of the world system is possible only in the
global contest and lo appropriate global actions. If he framework for
such joint
action is not developed, none of the regions would he able to avoid
the consequences.
For each region, its turn would come in due time.
Such a global solution would be implemented only through a balanced,
differentiated growth which is analogous to organic growth rather than
undifferentiated growth.
It is irrefuitable that the second type of growth is cancerous and
would ultimately
be fatal.
The delays in devising such global strategies are not only detrimental or costly.
but deadly. It is in this sense that we truly need a strategy for survival.6
(Emphasis supplied.)
Are these dire predictions by these research teams just the product
of inadequate
computer models? Other scholars, such as Heilhroner in An Inquiry
Into the fHuman
Prospect (1974) and Richard Falk in This Endangered Planet (1971) have arrived
at similar conclusions without the aid of quantitative models and
computer simulations.
The former examines three major problems confronting man: population, nuclear
technology, arid thermal pollution; the latter arrives at a
"series of increasingly
grim 'decades': the 1970s characterized by a Politics of Despair; the 1980s by
a Polities of Desperation; the 1990s by a Polities of Catastrophe;
the Twenty-first
century as an Era of Annihilation.7
All of the above writers are suggesting that western civilization's
past success
in handling crises may not guarantee future success, for we are
enmeshed in numerous
interwoven simultaneous global crises which can he dealt with only
together, not
in isolation from one another. We are part of an interdependent world system.
Furthermore, there has been a tremendous increase in the system's complexity,
and this, coupled with system delays,)b creates a need to act very much in
advance of the full development of a crisis, if its potential impact is to be
counteracted success fully."8 We need a new tine-horizon of 50
years, rather
than the present very limited one of less than a year to the occasional one of
as much as five years. For example, a 3.3% economic growth rate produces in 16
years the change that used to take 40 years, and in 40 sears the
amount of change
will be five times the amount of the past 40 sears (1938-1978)--thc equivalent
of 200 years of change in 40.
What should the United States' response be to these dire predictions?
Should the
predictions be dismissed as the products of simplistic' computer
models'? Should
they he dismissed as misguided prophets of doom? It
Is Christianity a viable ethical matrix for contemporary public decision making, or does it need to be replaced by another framework such as evolutionary naturalism or modern humanism?
is not the intention of the authors to defend the above scenarios of
catastrophe.
It should be clear, however, that any successful ethical matrix must one day at
least accommodate itself to no-growth systems, for no exponential growth curve
for any closed planetary system can continue indefinitely.9 The
planet is experiencing
exponential growth curves with population, pollution and consumption
of non-renewable
natural resources. These writers argue that it is best to opt for a no-growth
economy as soon as possible with a modified Pascalean Wager. That is, if we opt
to continue to grow, and the no-growth advocates are essentially
correct, disaster
looms. If we opt for no-growth soon the loss is so small compared to the risk
as to make this choice the only meaningful one. By opting for
no-growth economics
we conserve our planetary resources and give the scientific community more time
to respond with possible technological solutions. We believe that a
future perspective
is an absolute imperative to all decision making, and especially to
ethical decision
making.
Alternative Ethical Frameworks
What should be the Christian response to these planetary crises? What should
he done, individually and corporately? Does Christianity, in fact, provide an
adequate ethical matrix for making decisions such as opting for a
no-growth economic
system in the present to avoid possible future societal collapse?
Would some other
ethical system provide a better basis for the necessary futuristic component in
decision making that is inherent in the call for a no-growth economic
and population
system?
Kieffer asserts in his Ethical Issues and the Life Sciences
that "moral pluralism is unworkable as an approach to deal with
the sensitive
issues raised by recent advances in the medical and biological sciences."10
He believes one ethic is needed to provide direction for our
society. He rejects
Christianity as inadequate, opting for a humanistic self-actualization matrix
for ethical decision making. 'There appear to he at least five broad
philosophical
alternatives for providing a monistic ethical
matrix to support futuristically oriented decision
a A "level" is a major component of the system where
quantities either
build up or from which quantities are removed. In this model population, for
example, is mathematically portrayed as being increased by a birth
rate flow and
decreased by a death rate flow. Depending on the rates of the two flows into
and out of the level, population would he either increasing or decreasing
in the computer simulation. Forrester's model has population increasing at
the UN's estimated 1970 growth rate until it reaches in the ''standard''
computer run more than 8 billion: then, having greatly depleted
another major
level, natural resources, the model shows population dropping to one
billion,
b The time between when an action is taken or occurs and the system's
reaction is known as a system delay. An economic decision by the American
Government
takes 10-12 months to begin taking effect. There is a 25 year
system delay from
the discontinuence of the application of DDT and lower
levels of DDT in fish. --simply because of its slow degradation rates combined
with the build
up of DDT in the soil. This stored DDT will be released over time
into the aquatic system resulting in higher 'amounts of DDT in fish for as
much as 25 more year. See Toward Global Equilibrium-
Chapter Ill.
making, including no-growth
economics: (1) the Judaeo-Christian ethic, (2) evolutionary
naturalism, (3) humanistic secularization, (4) some contemporary form of economic socialism,
and (5) some
other world religion that might seek to universalize itself. The latter two are
not explored in this paper; however, it is appropriate to note that socialism,
as capitalism, is a present consumption oriented system. It claims that it can
deliver more, and with less economic inequalities, than capitalism. A no-growth
economic system threatens both capitalism and socialism, since both
are consumption
models.
Is Christianity a viable ethical matrix for contemporary public
decision making,
or does it need to he replaced h another framework such as
evolutionary naturalism
or modern humanism? Can these latter philosophies provide a superior basis for
making public decisions, particularly a decision such as making a
present sacrifice
in order to benefit future generations and the peoples of other
countries? Could
they provide a futuristic perspective that is lacking in Christianity?
Leo Rosten notes in Religion in America that a Gallup poll indicated
that 98 percent
of the United States population believe in God.11 To fail to utilize such
a widely existing consensus seems politically unwise. To reject this
belief system
totally, as humanism does, means that a great deal of effort will he
needed simply
to tear down this structure before a new Weltauschauung can be
erected. But this
is simply an utilitarian argument; we wish to go beyond reliance on
simply utility,
or the weakness of alternative models, to assert the full adequacy of
an intelligent
Christian theology and a fully applied
Christian ethic-an ethic that also permits ethical plural-ism. Any
monistic belief
system would likely result in a decrease in human freedom, e.g., Skinner.
Let us briefly, however, examine naturalism and humanism before
turning to Christianity.
Naturalism has great difficult, in the light of empirical reality, of asserting
that human beings do have and intrinsically should he accorded human dignity.
The essential question is, "Why should we care?" Why should we care
about other countries? about economic inequalities? about future generations?
Skinner, for example, compares humans to machines that respond to
outside stimuli,12 and denies the reality of freedom (all actions, ideas, beliefs
are responses
to environmental stimuli) and the ascription of dignity to mankind. No person
is worthy, for that would assume an "inner moan'' that acts independently
of outside events.13
When naturalism is combined with an acceptance of total evolution,
then philosophically
it becomes even more difficult for adherents of this position to
answer the question
"Why should we care?" If one takes the 431 billion years of
the earth's
history and, as an analogy, represents it by a stack of papers 1000 feet high,
for the first 500 feet the only life-near the top-is blue green
algae. Man appears
1 inch from the top; all of recorded history is on the top page; and, the age
of science is the dust on the top.11 Consider in addition that the atmosphere
has undergone extensive change in the last 200 feet and that the vast majority
of species ever evolved are now
extinct (perhaps only 0.1% are now surviving). Throw in the enormous
"powers"
of nature earthquakes, floods, ice-ages, pole reversals-and man looks
unimportant.
In addition, consider that we are on a small planet with a medium sun
in a galaxy
with 10 to 100 billions of suns in a universe of 10 to 100 billion
galaxies. This
picture says that man is not important at all. In no way does it say that the
future of an individual or species is important or valuable. This system says
that we will he replaced or die out. So what? Why should we he
ethical? Any ethics
from the evolutionary model are ad hoc impositions. They are not
built in, nor
necessary to the system, arid consequently they can be accepted or rejected at
the whim of the viewer.
The Christian, while acknowledging the above, asserts that God cares,
transcends
arid interacts. The universe has personal meaning. Man, because of
God, and only
because of God, has meaning.
Humanism, whether naturalistic, evolutionary or scientific, also has great
difficulty, in the light of empirical reality, of asserting that human beings
do have and should be accorded dignity. humanism can assert merely
that we should
care, we should respect the dignity of human beings. Either we as individuals
will feel better if we do, or society will benefit. Kieffer bases his appeal on
the claim that "self-actualization" will result in the present if we
care about future generations. This is a difficult concept to sell to
the majority
of people. Such an appeal is predicated on the assumption that all of the other
need levels of an individual have been met. It is subjective to the individual;
its measurement by the individual is subjective, it is inward, rather
than outward,
and its normative authority appeals only to those who already have a particular
moral proclivity. In fact, at heart it is based on a selfish
motif-you will believe
and feel that you are a better person if you act in such a way.
The evidence is overwhelming that most people do not, in fact, have a
future orientation
beyond their own immediate physical progeny and their immediate
physical surroundings.15
Kieffer's call for a monistic ethical system to replace the present
ethical pluralism
in America and the world is necessarily either a call for a long-term
generational
evolution of values, (which will not help us meet the present world
crises), or,
it will require a strong indoctrinational socialization process, perhaps even
requiring behavioral modification techniques such as advocated by B.
F. Skinner.
16
Christianity as a Matrix For a No-Growth Economic Model
In the last half of the twentieth century it is obvious that any
ethical framework
must he intellectually harmonious with modern science; total agreement is not
required, nor is agreement with science's normative conclusions, but
they certainly
cannot be systematically contradictory or incongruent. What are the ingredients
of a purely naturalistic Weltanschauung on which western science rests? Are any
major postulates derived from, or consonant with, historic orthodox
Christianity?
\\'e believe that the conceptual ground from which western science
arose contained
many concepts based on Christianity, such as: (1) the idea that time is linear
(in the beginning God ); (2) progress is possible and desirable; (3)
the objective
world is real and good (Genesis 1); (4) man has the right to seek understanding
and rational dominance over the physical world; (5) no reincarnation
or transmigration
of the soul; (6) no concept of preexisting souls awaiting physical
bodies to inhabit;
(7) a basic optimism that nature can he made more amenable to man, rather than
a fatalism that accepts whatever happens as inevitable; and (8) that God is a God
of order and hence the future develops out of the present -it is
not arbitrary
or capricious. [The dependability of nature is based our the dependability of
God (Genesis 1:17: 9:22; Jeremiah 5:24). The latter assumption is basic to all
the sciences-uniformitarianisms. Scientifically we are forced to
assume a non-random
universe, otherwise our enterprise will he fruitless.] Also (9):
nature as creation
is distinct from the creator and thus is not to be worshipped. This concept has
important implications for scientific inquiry; nature, while the
product of God's
act, is not off limits to man's inquiry and study. In some societies in which
the tree is some kind of spirit or a mountain is holy or the storm is god
itself, it would he sacrilege for man to investigate these
phenomena. Thus Christianity
provides a more rational base for man's scientific investigations because the
natural phenomena are not sacred, per se.17 It would appear, then,
that Christianity
is not a priori in discord with modern science.
It seems paradoxical that the JudeoChristian tradition provides the basis for Western societies' love for the material and resulting economic growth, as well as its cure.
Does Christianity provide a viable ethical foundation for meeting potential, if
not present, planetary crises? Does it have a futuristic dimension?
Is it compatible
with no-growth population and economics:? Lynn White, among others,
has charger]
Christianity with being a pro-growth ethic."18 Because it has been
instrumental
in promoting growth, is it necessarily eliminated as a basis for a
future-oriented
no-growth economics? It is true that certain ideas of Christianity
appear to have
stimulated modern science as well as industrial development. Max Webcr has attempted
to link Protestantism, in particular, with the pro-economic growth system known
as capitalism."
At first it might seem paradoxical that the Judaeo-Christian tradition provides
the basis for Western societies' love for the material arid resulting economic
growth, as well as its cure. We suggest that both are true in that by affirming
the value and goodness of the real world, and mankind as the apex of
God's creation
(Genesis 1:27-
31-first creation account), it made condition,,; possible for economic models
that favored growth. Couple this with concepts of industry (see Proverbs 20:4,
13, etc.) and the first part of the paradox is true. The other side
of the paradox
is the assertion that life is more than the material, and that man,
in some limited
way, can know and experience sr spiritual dimension to
reality-witness the manifold
claims of Christians that God did enter and change their lives.
We believe that Christianity functions well as a "sitz in lehen" for
no-growth economic systems. In fact, we believe it to he superior to
other models,
including the evolutionary one already briefly examined. A first requisite of
a no-growth system is that those people living in advanced countries, where
biological needs and a moderate standard of living prevails should
find psychological
contentment with the economic status quo. For much of the West this
means a value
reorientation and a rediscovery of the Christian view that while the material
world is real and good, it is not the poor!. Jesus said life does not consist
in the abundance of things (Matthew 6:25-34). We are told to
"set our affections
on things above, not on things on the earth." (Colossians 3:2) Multitudes
of Christians respond that the paradigms of Christianity do make the foregoing
a possibility. It also means that western Christians who presently
enjoy the highest
living standards on this endangered planet must seriously confront
the many references
in Scripture that protest against injustice and exploitation. Christians need
to ask: Is our consumption of the planet's nonrenewable resources an oppression
of the poor nations of the world? (See Isaiah 1:17, 3:15, 6:1,2, and
8; Amos 2:7f;
Luke 4:18; Matthew' 2:3:2:3, and Chapter 25, etc.)
Another need of any ethical model is a commitment to and vital sense of the
future. Here again Christianity functions well in that it sees all risen-past,
present and future-as brothers, oracle in the image of God (Acts
17:26), and possessing
sufficient worth so that God interacts with its, ultimately partaking of human
nature. In the New Testament the church is seems as the elect of all
ages (Ephesians
1:5-10, Hebrews 11-12:1). Hence the present Christian sees himself as part of
a community of past, present, and future believers. The communion of
the saints"
in the Apostle's Creed means just that sense of past and future
awareness, coupled
with commitment. Wolfhart Pannenberg in History As Revelation makes the point
that God is seen and understood from
history, which includes a strong future history as well.20 Christians go beyond
present self-actualization to see themselves in a grand cosmic drama played over
eons of time. A future perspective to Christian ethical decision making is an
absolute imperative.
Motivation is provided the Christian by making, including 's own example of involvement in the
world. Since lIe became involved, so must we. And, as his involvement stressed
a self emptying and a concern for others (Philippians 2), so must ours. To the
suggestion that this goes against basic humans nature, the assertion!
of the Christian
experience is that man has help, God's help, in being is tress' creation with
new outlooks.
Another Christian concept relative to no-growth economic principles is that of
man as a steward or trustee of God's creation-who will one day give an account
of his stewardship (Matthew 25:14-30; I Corinthians 4:1-2). While it
is true that
no creedal statement says that salvation is a result of man's
working, most stress
a responsibility for good works. This attitude of stewardship ameliorates the
concept of man being superior to the rest of creation. All that exists is the
result of God's creative Work and none of it is to he abused. In the
second creation
account-the Yahweh account-man is placed in a garden to keep it, not to exploit
it. While Yahweh tells us that there are no sacred groves, lie also tells its
to take care of the land.
An additional factor for consideration is that the Christian matrix
provides global
concerns. Christianity does see itself as a world-wide system.
Consequently Christians
are to care about what goes on everywhere in the world because God cares and we
are commanded to (Matthew 28:19). This means that Christians should
not view the
world from the standpoint of nation-states with economic needs, but as a single
system in which the Christian concerns of equality and justice most
dominate (see
Galatians 3:28 and 11 Corinthians 8). Paul asserts that we should
esteems other(s)
better than ourselves (Philippians 2:3). While much about the Holy Roman Empire
was myth, the concept of a single people, the people of God, with
varied backgrounds
and cultures, was biblically valid (I Peter 2:9).
We also assert the supremacy of Christianity over other religious systems as a
matrix for no-growth economic systems in that it has no view of a pre-existing
soul, and hence no need of physical births. While maintaining the view that sex
is good (man was created male and female and pronounced very good) it does not
require reproduction for successful living. This is of great importance, since
the ethical model presupposes that human needs must be met on an adequate level
and the more humans, the greater the strain on the system.
Perhaps the strongest of all motivations is Love and Christianity
provides examples
of many and varied expressions of love. Since the Christian believes
he experiences
God's love, so he in torn is better able to love and accept himself and others.
Who has read the New Testament and not experienced the various writers' love of
God? It is interesting to note that Dennis Meadows closes Limits with an appeal
that avoids the word love, but assumes its presence, requesting the
industrialized
nations to stop growing economically, and indeed, to lower their
standard of living
so the underdeveloped countries can continue to grow in order that their future
not he so impoverished. The same position is basically advocated by Mesarovic-the
developed must stop growing and most transfer trillions of dollars to
the developing
world so that the gap between them can be narrowed. The appeal
is to self interest-altruism in order that the third world not hate
us and deny
us resources. How much greater is the motivation of the Christian-we
are to love,
because we have been loved.
©1980
REFERENCES
1 Donella H. Meadows and Dermis L. Meadows, et al, The
Limits To Growth (New
York: Universe Books, 1972;. Dennis L. Meadows and Donella H. Meadows, eds.,
Toward
Global Equilibrium: Collected Papers (Cambridge, Massachusetts:
Wright-Al1en, 1973).
2Dennis Meadows, et al, Dynamics of Growth in a Finite World
(Cambridge, Massachesetts: Wright-AlIen, 1974).
3Mihajlo Mesarovick arid Eduard Pestel, Mankind At the Turning Point:
The Second
Report to the Club of Rome (New York: E. P. Dutton and Company, Inc.,
1974).
4ibid p. 34.
5ibid., p. 37.
6ibidi. .55.
7Robert L. Heilbroner. An Inquiry Into the Human Prospect (New
York: W. W. Norton and Company Inc., 1974), p. 441; and. Richard Falk, The Endangered
Planet (New York: Random House, 1971). p. 4201.
8)Mesarovic and Pestel, Mankind At the Turning Point, p. 101.
9Several books discuss in detail the debate over growth versus
no-growth economics,,
including Mancur Olson and Hans Landsberg, eds., The No-Growth
Society (New
York: 5W. W. Norton arid Co., Inc., 1973); Warren A.
Johnson and John Hardesty, Economic Growth Versus the Environment
(Belmont,
California: Wadsworth Publishing Co.197l. Herman E. Daly,
ed., Toward a Steady-State Economy (San Francisco, California: W.H, Freeman
and Co., 1973): Dennis Clark Pirages, ed., The Sustainable Society:
Implications for I.imiterl Growth (New York. Praegers, 1977); and, George B.
Lucas, Jr., and Thomas Ogletree, eds., Lifeboat Ethics: The Moral Dilemmas
of World Hanger (New York: Harper and Row, 1970). See also Garrett Hardin, Exploring New
Ethics for Survival: The Voyage of Spaceship Beagle (New York: Pelican Books, 1973).
10George It. Richer, Ethical Issues and the Life-Sciences
(American Association
for the Advancement of Science: Study Guides on Contemporary
Problems, 1975), pp. 8-28.
11Leo Rosteni, ed., Religion in America, rev. ed., (New York: Sinion and
Schrrster, 1963).
12B. F. Skinner, Beyond Freedom and Dignity (New York : Alfred
A. Knopf, Inc., 1971).
13Ibid., Chapters 1, 5, arid 8.
14Cambell, J ,A., Chemical Systems, Energetics, Dynamic Structure
p. 2,
15Meadows, et al Limits To, Growth, pp.18-20, but especially,
Edward C. Banfield, The Unheavenly City (Boston: Little, Brown and
Company: 1965).
16Skinner, Beyond Freedom and Dignity. Chapter 1, as well as,
most
of the book.
17This point was suggested to the authors by,' Norman Hughes, Dean of
the Faculty, Pepperdine University, Malibu..
18Lynn White, Jr., "The Historical Roots of Our Ecological
Crisis," found
in Francis A. Schaeffer. Pollution and the Death of Man: The Christian View
of Ecology (Wheaton IL: Tyndale House Publishers,
1970).
19Max Webber, Protestant Ethics and The Spirit of Capitalism
Trans. by Talcott
Parsons, 1930, Originally written in 1904 (New York: Scribner,
Lyceum Ed, 1930), as well as his Prtestantism, Capitalism, and Social Science,
the Weber Thesis Controversy, edited by Robert W. Green. Green (London: D.C.
Heath nd Co. 1973).
20Wolfhart Pannenberg, ed. History as Revelation, (New York:
Macmillian, 1966).