Treasures Along Roads Less Traveled

Two roads diverged in a wood, and I--
I took the one less traveled by,
And that has made all the difference.

In his beloved poem, "The Road Not Taken," Robert Frost uses the imagery of divergent roads where we as travelers in life must choose which road we will follow.  Indeed, our lives continually require us to make choices.  Some may have only minor consequence.  But Frost’s “fork in the road” analogy seems to suggest major choices we must make.  We all make choices that shape our moral and spiritual identity, form our social network, influence how we use material resources, and sensitize us to our vocational calling and purpose in life. Whether our choices are good or bad, we are all given time, talents, and treasures to use as stewards of these as gifts and opportunities.

Book Review
This month’s blog presents a book review of Forests, Wetlands and Flamescapes, subtitled Wildlands of the Dayton, Ohio Region in 1800…and Today, authored by my friend, David Nolin.  From my vantage point, Dave seems to have taken "the one less traveled' -- one that “was grassy and wanted wear.” Whether I am correct in placing Dave on such a path and whether I’m making a correct application of Frost’s intent will remain to be seen.  I will leave it for Dave and other readers to comment and steer me aright if necessary.  But stay with me and we’ll see where this blog leads.

How Things Used to Be
One’s preference for the “road less travelled” can take different forms.  Some of us prefer to apply this preference literally when we leave the highways and interstates behind to view the landscape from rough and winding country roads.  We may even be prone to stop along country roads to hike offroad, where we are permitted, to find trails and paths less traveled, and where landscapes remind us of “how things used to be.”  Such places offer a quietness from the bustle of our busy world, solace to appreciate the beauty of the natural landscape, and time to observe the diversity of its resident flora and fauna.  For some of us, after we have rolled back the distractions of every-day life to reflect on the natural landscape, we encounter new and worthwhile questions.

The Author
Dave Nolin has been among those who have long been fascinated by “how things used to be” in the landscapes of southwestern Ohio.  During his 30-year career with Five Rivers MetroParks of Dayton, Ohio, Dave has been active in the discovery, acquisition, and land stewardship of numerous natural area treasures of the surrounding region.  

Forests, Wetlands and Flamescapes gives us an account of what Nolin has learned from extensive field studies and research into historic accounts and mapped data, all of which he has compiled into an understandable, fascinating, and beautifully illustrated book.  Readers are treated to an account of “how things used to be” in landscapes of southwestern Ohio, the forces that have historically shaped these landscapes, and the land management principles that we ought to follow to maintain these biological and historical treasures.

For History Lovers
Readers of Forests, Wetlands and Flamescapes who love history will be treated to numerous accounts describing the various plant communities of southwestern Ohio complete with color photos and maps.  Prior to the entry of agriculture and industry, Native Americans used fire to hunt game animals and maintain prairie grasslands for good grazing.  Readers who have believed that land stewards can keep landscapes “the way they used to be” by simply leaving them undisturbed will be in for a surprise.  From the historical records, Nolin argues just the opposite—the only way to conserve many of these natural areas such as open prairie grasslands is to disturb them!  In other words, in order to conserve them [Latin, con- (with) + servitium (service)] we must “serve with” them by planning and executing disturbances typical of those which have sustained them for centuries.  To use Robert Frost’s analogy, these natural areas are each like the road that “was grassy and wanted wear.”  

For Map Lovers
Readers who love maps will be interested in how Dave is leading the effort to refine an older map published in 1966.  This map, entitled Natural Vegetation of Ohio at the Time of the Earliest Land Surveys, was compiled from mapped data from the Public Land Survey System (PLSS) obtained prior to 1800.   

In Chapter 2, “Mapping a Lost World,” Dave explains his project to evaluate the PLSS data using GIS (Geographic Information Systems) software in order to provide more accurate mapping of pre-settlement plant communities.  The result is a treat for readers who love both maps and history.   This is true because the aim of the project is to use documents containing pre-settlement data to go beneath the “landscape layer” familiar to us today in order to reconstruct an “historic landscape layer” that maps the plant communities as they existed in Ohio prior to 1800.  

Just in Time for Spring
The coming of Spring is a great time to follow “roads less traveled” to find the botanical treasures of remnant natural areas.  My wife and I are planning to use Forests, Wetlands and Flamescapes to explore some of these natural areas.  Chapter 5, “Some Modern Lifeboats,” serves as a guide to twenty-one protected natural areas within the Dayton, Ohio region that are accessible to the public.  Nolin gives the location of each of these natural areas on a map of the Dayton regional area and describes the landscape and past disturbances.  Each natural area is also highlighted with photos of notable plant species and an aerial map of the designated hiking trails.

In conclusion, if you are among those of us who love the “road less traveled” or know someone who has that love, may I heartily recommend Forests, Wetlands and Flamescapes.  And don’t be surprised this Spring if you are hiking in one of the treasured landscaped described in this book to run upon Dave Nolin and maybe his wife, Catherine, already there enjoying it.

Where to Purchase:
Nolin, David.  2024. Forests, Wetlands and Flamescapes: Wildlands of the Dayton,
    Ohio Region in 1800…and Today. Generis Publishing.
    For more information and purchase, go HERE.

Recommended Further Reading:
Nolin, David.  2018. Discovery and Renewal on Huffman Prairie: Where Aviation
    Took Wing.  Kent State University Press 
    For purchase, go HERE.  Book review, go HERE.
More on conservation and land stewardship in this blog, enter keyword
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Community Caring for People and Land

The Engish word, "community" is derived from the Latin word, communis, meaning "in common," or  "public, shared by all or many."  Similarly, our word "conservation" has the meaning of "serving together with."

Conservation of land and resources makes us aware that we are members not only of the local civic community but also of a complex “biotic community.” Within this community, we share a vital interdependence upon “the land”-- the soil, water, landscape, and creatures.  Participation in conservation draws people into a community of caring individuals as they develop awareness, and then, an ethical commitment to be stewards or caretakers of the land.  Their commitment to serve together toward a common goal strengthens the human community and benefits the biotic community.

Reasons for Caring
Caring for the land brings many rewards or benefits.  Some of these are monetary as urban residents recognize under the heading of “maintaining property values;” or, as our dedicated farmers realize, and therefore are committed to conserve their soil, water, and wildlife.  Local and regional businesses and corporations can also profit by presenting an environmentally conscious image.

The motivations for caring about the land we have so far discussed, while certainly valid and worthy of merit, rest heavily upon the hope of direct or indirect personal gain—i.e. they are ultimately human-centered, or anthropocentric, and utilitarian.  However, for some of us, the human-centered motivations can lead to a deeper level of commitment to the land which becomes interwoven with the people and things we hold dear.  The great land conservationist, Aldo Leopold, inspired his followers to develop a love and affection for the land out of a conviction that it has value in its own right apart from human valuing.  The ethicist J. B. Callicott has stated that the biblical environmental stewardship ethic confers “objective intrinsic value on nature in the clearest and most unambiguous of ways:  by divine decree.”  [For those wishing to read more on the subject, we have discussed land conservation ethics elsewhere (Click HERE.)]

Conservation in Madison County, OH
Regardless of our motivation for caring about the land within which we live, participation in land and community stewardship efforts tends to deepen our awareness, appreciation, and commitment to the land.  Although we are no longer residents of southwest Ohio, and in particular Greene, Clark, and Madison counties, our commitment to land and community stewardship was deepened through our association with those local landscapes and the land stewards who were committed to their care.

This article is a tribute to both the land and people who have invested so much because of their love and respect for the land and the community within Madison County.  We will especially highlight their efforts to conserve pre-settlement prairie community remnants for their ecological, historic, and aesthetic value.

Historic Treasures of ‘Madison Plains’
Residents of Madison County are familiar with the “Madison Plains,” a name that was derived from the historic existence of extensive treeless areas dominated by prairie grasslands.  [We have discussed the geologic and historic origins of these prairie areas and their current remains (remnants) elsewhere (Click HERE.).] 

The focus of this article is upon several personalities who recognized the significance and value of these prairie remnants and were instrumental in educating local residents and visitors as to their worth.  Each of these would humbly defer to others as having a more significant role—evidence of a cooperative effort for the sake of the community and the land. 

Speaking of cooperative effort, the Friends of Madison County Parks and Trails (FMCPT) and the Madison Soil and Water Conservation District represent great cooperation between organizations and within the membership.  I have relied heavily on the excellent website of the FMCPT (Click HERE.) maintained by their webmaster, Gregg Alexander; and communications with FMCPT Executive Director, Wayne Roberts, for information shared below.

Jack McDowell
Our tribute to conservation of remnant prairie areas in Madison County in recent years must acknowledge Jack McDowell, “friend, nature advocate, and community leader,” who died in 2012.  According to the Jack McDowell Memorial webpage of the FMCPT, Jack was an early member of the organization and was “involved with the work of parks and trails for decades.  He was researching and identifying wildflowers and prairie grasses along the Prairie Grass Trail long before the idea of the Ohio to Erie Trail was born.  Jack was a key proponent of the trailheads and nature preserves in Madison County.”

It was my privilege as a student at Malone College to learn of Jack’s interest in Madison Co. prairie communities through my biology professor, Dr. Charles C. King.  “Charlie” had met Jack while each of the two Ohio conservation enthusiasts were exploring remnant prairies back in the 1960’s.  Nearly a half-century later, in 2008, it was my honor to walk the Prairie Grass Trail with Jack to experience his passion for native flora and to observe some of the fruit of his vision and field work.  An informational sign honoring the contribution of Jack McDowell has been located at the London, Ohio trailhead.

“Roberts Pass”
Bicyclers who travel the segment of the Ohio-Erie Trail from Maple Street to Wilson Road, London, Ohio traverse what is affectionately known as “Roberts Pass.”  But instead of seeing steep topography or tall canyon walls as the name suggests, bikers may learn that “Roberts Pass” is named in memory of two humble men who will always stand tall in the records of Madison County conservation and community enrichment.  One of these men is Wayne Roberts, Executive Director of FMCPT who has not only capably led the organization but has been instrumental in establishing cooperation of FMCPT with many other community, state, and national organizations related to conservation and recreation as recorded in the FMCPT website.  Among the appropriate recognitions of Wayne’s valuable contributions was the induction into the Central Ohio Senior Citizens Hall of Fame, in 2013.  It has been difficult to write in tribute to Wayne because he insists on deflecting credit and referring to the contributions of so many of his committed Friends of Madison County.

One such loyal friend of Wayne and of FMCPT, recently deceased, was Gene Pass whose name fittingly completes the name for “Roberts Pass.”  In recognition of his decades of hard work, cooperative spirit, and leadership related to advancement of Madison Co. parks and trails, Gene was inducted into the Central Ohio Senior Citizens Hall of Fame, in 2006.  The following excerpt from a letter supporting Gene’s nomination describes a portion of his admirable participation prior to 2006:

During his tenure on the board, Gene played a key role in extending the Ohio to Erie Trail across Madison County.  He helped document key engineering points such as bridges and culverts.  He donated the use of his truck, trailer, mower, chainsaw, and many other personal tools to help prepare for the construction of this multi-purpose trail.  He personally picked up and carried away literally tons of trash along the trail right-of-way.  Along with cleaning up the trash, he spent nearly three years clearing trees and brush to develop a construction road 6 ½ miles long to help reduce the cost to the community for the actual construction of the trail.  During the cold of winter and heat of summer this tireless senior was the shining example of persistent volunteerism.  Later, he was on the site on a daily bases to assist the contracted construction company during the building of the trail.  As a result of his dedication to this project, the Madison County Park District, the City of London, and the Ohio to Erie Trail Fund, without prior knowledge to Gene, placed a stone marker at the start of this 6 ½ mile section of the trail calling it “Roberts Pass” in recognition of Gene Pass and Wayne Roberts.

Gene’s magnetic personally has attracted volunteers to the various non-profits he has served in the community.  Part of this is because he quietly leads by example, preferring to leave the recognition to others.  However, when put into a leadership position he has carried out his duties professionally.

Abby’s and my acquaintance with Gene began later in his life when he was dealing with age-related ailments but still maintaining an active role in FMCPT and bikeway-related events.  Like Wayne Roberts, Gene’s life is a testimony of dedication to a enhancing his community and its residents by participation and leadership in efforts aimed at conservation and recreation.

Jerry Miller

Jerry Miller is another tireless worker who we have been blessed to know.  A recognition of Jerry on behalf of the FMCPT for his character and contributions is worthy of reprinting here in part:

It’s not unusual for people to give back to their communities.  But when someone over 70 with physical pain, gives cheerfully and energetically back to others, it’s an inspiring example and deserving of recognition.  However, when that person had a tough start in life, when his parents separated while he was three and placed him in foster care, it’s even more inspiring.  After living with several foster families, and changing schools thirteen times before graduating from high school, Jerry decided to make some changes.  He moved to Columbus, found a job, and joined the National Guard.  During the next six years he married his high school sweetheart, received an Honorable Discharge, and was asked to run the construction company where he worked.  In a few years, he decided to open his own company, hired workers, and never looked back.

After retiring due to a deliberating ankle injury, Jerry started looking for volunteer work.  He heard that FMCPT was trying to acquire space in a building that needed repairs.  Jerry explained about his building experience and soon gave the building a thorough review and a checklist of repairs for FMCPT to consider.  The FMCPT Board soon came to understand that Jerry was a leader and a doer so they decided to nominate him to the Board of Directors, in 2010.

Jerry has donated his carpentry skills toward making display cabinets and kiosks for the London Trailhead and along the trail; and, donated his own equipment to assist in brush removal and excavating to create level platforms for a camping area near the trailhead.

Besides Jerry Miller’s extensive physical contributions to the community, the tribute to him also includes reference to Jerry’s character, noting that …what’s even more important is what he teaches us.  That at any age, even with medical issues, one can express kindness and generosity in a manner that motivates others to do more, to try harder, to resist the temptation to give up when the going gets tough.  Jerry shows us that being strong has very little to do with one’s physical size or strength.  That a person’s high moral character while doing one’s best persistently and consistently, are what people see as a truly strong person.  Jerry inspires others to do their best by the life he lives.

Public Recognition, Private Satisfaction
By now, I suspect that readers of this tribute will be thinking of the names of others that deserve recognition but have not been included.  I recognize that anyone’s good intention to honor individuals who are worthy will invariably come with the risk that omissions will offend.  However, I hope readers will forgive me.  Indeed, my omissions speak more of my own limited acquaintance with the many other noteworthy individuals and projects of the FMCPT over the years.

I trust that those who expect to see more names, including perhaps their own name, will rest in the fact that contributions of whatever sort that are made in good faith from the heart will be honored much beyond our poor ability to do so here.  I am comforted in the fact that I know from my acquaintances and friendships over the past 15 years that Friends of Madison Co. Parks and Trails work for a cause much above personal recognition—rather it is for community, recreation, conservation, and the betterment of biological, soil, and water resources.

Not only do we find comfort in worthy work well done regardless of public recognition, but there is much encouragement when a family and an organization honor their members and their dedication long after their death.  To illustrate, we offer personal tributes to two Friends of Madison County Parks and Trails whom some of us remember fondly from personal experience:  Bill Young and Richard McKenzie.  Although they are no longer with us, their names engraved on memorials or functional structures along the trails remind us of their dedication and respective contributions. 

Bill Young
Bill Young was a  much beloved and dedicated member of the FMCPT.   A tribute to Bill on the FMCPT website (Click HERE.) includes the following:

John W. “Bill” Young, founding member and Board Director of FMCPT died on Saturday, November 1, 2008 while doing what he loved – cycling. He suffered a fatal heart attack along the Prairie Grass Trail just outside of London. Bill was actively involved in the community for many years. He helped clear brush, trees, and trash in preparations for the Ohio-To-Erie trail being built through Madison County. He was a trained and certified Trail Sentinel. Bill actively served as a fundraiser and past Treasurer for FMCPT.

I was privileged to work with Bill in one of my first encounters with FMCPT while we were clearing brush along the Prairie Grass Trail.  The memory of Bill’s life and dedication to community and conservation lives on in our hearts and is reinforced by a wonderful memorial located near the London trailhead.

Richard McKenzie 
Visitors to the London Trail Head who use the walking bridge connecting the Prairie Grass Trail to the nearby Madison County Senior Center will learn that the bridge has been named the “McKenzie Bridge” in honor of Richard McKenzie.  According to Wayne Roberts, Richard literally “was the bridge” that connected the ministry of the Senior Center to the Friends of Madison County Parks and Trails. 

The “bridge construction” between the Center and FMCPT began when Richard retired from the State of Ohio Corrections and Adult Parole Authority after 31 years and began to volunteer at the Senior Center.  He was elected to the Board of Directors in 1996 and devoted many volunteer hours to brightening the lives of seniors and other needy folks through teaching a carving class, distribution of food, and offering kind assistance and a listening ear to the elderly and lonely.  In 1999, Richard was honored with a service award by the Summerfield United Methodist Church for his “dedicated food deliveries to the church.”

In 2000, Richard became interested in the Ohio-to-Erie bike trail and was elected to the Board of FMCPT as one of the original members.  He soon became the main fundraiser for FMCPT for a number of years by organizing the live auction which was held at the Senior Center.  His commitment to both the Senior Center and FMCPT enabled Richard to serve as a major force behind the funding and construction of the bridge that bears his name.  Richard along with Bill Young, and also Gene Pass whom he brought into FMCPT, helped clear the path for the Prairie Grass Trail.  Appropriately, Richard has a memorial bench at the Prairie Grass Trailhead and he was inducted into the Central Ohio Senior Citizens Hall of Fame, in 2002.

Enduring friendships made in community organizations like the Friends of Madison Co. Parks and Trails enrich our lives.  They also enrich our experience of bicycling on the trails that now bear the fruit of those whose sweat, skill, creativity, and passion have maintained the trails and native plant populations that adorn the landscape.  And, speaking of memorials and history, the latest project of FMCPT and cooperating organizations makes a great addition for cyclers to enjoy.

Community Mural Project
The Community Mural Project was accomplished by FMCPT under the leadership of Gregg Alexander and coordinated with Wayne Roberts, Van Viney, and Ray Thornton.  They enlisted young volunteers from Michigan to restore the trim of a deteriorating brick building located along Roberts Pass Trail in London, OH. The volunteers who serve within the nationwide Student Life Camp network scraped, primed, and painted the trim.  The students were provided housing on campus at nearby Cedarville University.

The renewed trim now surrounds beautiful murals painted by local artist, Clay Hurley, featuring various stages in the history of the landscape of what is now Madison County.  Landscaping between the murals and the bikeway includes 1,400 plantings of native plant species and is still a work in progress.  The Madison County Master Gardeners are planning to add 900 more plugs of native grasses and wildflowers in September.

Conclusion
In conclusion, we began by emphasizing that participation in land conservation makes us aware that we are residents not only of the human community around us, but also the biotic community with its landscape of creatures, soil, and water.  Hopefully, our tribute to several noteworthy participants in Madison Co. community and conservation efforts will motivate us all toward an appreciation of and commitment to our own community as participants who fulfill our responsibilities as stewards of that which is entrusted to us for our care, enjoyment, and commitment to purposes and values that extend beyond ourselves and our time on Earth. 

Comments: 
As always, we welcome “Comment” from readers.   You may use the “Comment” link below or contact us personally at silviusj@gmail.com

Reference:
 ¹ Quoted from Fred Van Dyke, 2006.  Perspectives on Science and Christian Faith 58(1):48.

Consistent Conservation -- Part 1: Following the Right Recipe

Those who can bake delicious cakes, cookies, and breads realize that their batter or dough must have “consistency.” That is, it must have the proper thickness, firmness, or stickiness.  Consistency depends on the right ingredients, the amounts of each, the order in which they are each added, the manner and duration of stirring, and other factors.  Proper consistency means there is an agreement or harmony of parts or features to one another resulting in an integrated whole.    

Imagine the frustration we would incur if we hastily began to bake a cake before getting the right recipe and gathering all of the proper utensils and ingredients.  Good baking depends on planning, timing, and careful attention to the recipe.  The same goes for the planning and administration of economic or social policy.  Policy aimed at shifting from a fossil fuel-driven economy to a green- or renewable energy-driven economy is producing disruption and frustration on a much larger scale than a poorly executed baking effort. 

The rush to renewable energy (e.g. solar, wind, geothermal) is driven largely by an attempt to reduce or eliminate our reliance on fossil fuels (e.g. coal, oil, natural gas) that are thought to cause climate change.  The widespread economic and political impacts of this initiative in America and worldwide are causing considerable debate. 

This article is Part 1 in a series on what we shall call “Consistent Conservation.”  Here, we examine the validity of arguments and motivations for using renewable energy.  Many well-meaning efforts are based on subjective notions instead of objective truth about our role as humans on planet Earth.  We will emphasize that truly “consistent conservation,” like a well- executed cake-baking effort is only possible when the “ingredients” are in place and the “recipe” of policy and practice are grounded in the Christian environmental stewardship ethic.

Renewable Energy Considerations
Although many of us are switching to a more conserving lifestyle, it is important that we have the right motivations for conserving.  Two disclaimers are in order. 

First, no one should disparage those who favor “green energy” based on a deeply held conservation or stewardship ethic (Read more HERE.)  Readers who have purchased an electric car, solar collectors, or geothermal heating-cooling systems; or, who have joined more traditional cultures in erecting a windmill near their home are lowering their energy demand and cost.  In addition, partial dependence on renewable energy invites us to be more energy-conscious and to pursue additional energy-conserving strategies.

Second, we do not oppose policies for expanding the use of green, renewable energy in our economy.  However, we do oppose drastic efforts to curb the use of fossil fuels based on false claims that climate change is the most dangerous existential threat we face. [See “Climate Change in Context – 2. Rightly Weighing Our Risks.” Click HERE to read.]  Indeed, a more imminent threat to human life and well-being than climate change may come from

reckless anti-fossil fuel policies.  For example, agricultural production of food depends on fossil fuels to produce synthetic fertilizer.  It follows that restriction of synthetic fertilizer use by farmers will disrupt agricultural production leading to food shortages and political unrest.  Tragically, this scenario is already playing out in Sri Lanka  [Click HERE.]and the Netherlands [Click HERE.]

“ESG” Incentives
What kind of logic is so influential as to cause a whole nation to voluntarily choke off agricultural chemicals to its farmers?  Increasingly, the answer is ESG which stands for Environmental, Social, Governance.  Companies like ESG Enterprise offer financial advice to investors in capital markets who may wish to promote their own ethical values with respect to “sustaining the environment” or promoting “social justice.”  The ESG approach incentivizes corporations and whole nations to adopt policies that generate a good “ESG score.”  Individuals, corporations, or whole nations can earn a high "ESG score" by aligning policies and investments with the liberal, progressive philosophy of what is deemed good for the Earth, and economically and socially equitable.  In turn, they are rewarded in ways that improve their marketing competitiveness and enhance their appeal to ESG-conscious investors.

The ESG approach is largely responsible for what is happening to agriculture in Sri Lanka and the Netherlands.  Both nations have attempted to earn high ESG scores, partly by restricting supplies of fertilizers to their farmers which have led to the food shortages and political unrest noted above.  Yet, in spite of scientific evidence that climate change is only partly due to human practices, policies driven by efforts to curb gradual climate change are posing immediate threats of national food shortage and civil unrest.  Another mismatch of policy with reality is evident in the current push for electric cars without adequate charging capacity (Click on graphic below to enlarge).

The ESG and “Green New Deal” approach may be well intended.  However, unless our good intentions are based on “good science” and sound governmental and economic policies they can cause immediate and acute threats.  Unfortunately, instead of realizing and learning from bad outcomes when fertilizers are withheld, many want to charge ahead.  Two personal considerations are worthy of our attention.

First, some of us who have retirement funds invested in capital markets that support ESG may want to consider whether we are wise to support an unethical environmental agenda.  Second, we ought to check our motives in making purchases in response to “green initiatives.”  For example, before purchasing an electric car we should be aware of the current shortages of charging capacity and the environmental impact of extracting lithium and others raw materials needed to make the batteries.  Rushing full steam down a bad path is often encouraged by our biased media which hides news contrary to liberal progressive ideology. 

Shallow-Rooted Motives
Bias in journalism and science reporting have persuaded many to become “me-too conservationists.”  This group, generally speaking, includes those who deliberately or unknowingly give lip service to a shallow environmentalism.  Me-too conservationists are easily allured by a desire to show others that they have “bought green” or have acquired a high ESG score.  Their motivation may be for social acceptance or for political or economic gain.  Everyone wants to be socially accepted; but even the best intentions are no excuse for an ignorance that underestimates the complexities of energy conservation. 

Wise natural resource conservation requires an environmental ethic rooted in something deeper than a “me-too motivation” that follows the latest fad or charismatic leader; or, that responds in fear of the latest apocalyptic prediction.  Instead, we must realize that each person thinks and makes choices according to a system of morality and ethics that is rooted in their worldview.  Therefore, if we are to behave properly toward the environment and influence others to follow, we must understand the nature and influence of our worldview.  [NOTE:  A worldview is a framework or lens through which we can understand and relate to the world around us.  For more on “Worldview,” see “Reflections at Age Seventy-five;” click HERE].

A person’s morality may be either subjective, based on his or her view of how one ought to live; or, objective and based on an external set of absolutes.   According to a survey of 2,000 adult Americans by the American Worldview Inventory 2021, over half (54%) embrace the postmodern idea that all truth is subjective and there are no moral absolutes.  However, those who deny the existence of moral absolutes and choose to live by their own subjective code of morality and ethics must grant every other person the same privilege.  A culture based on “I’m okay, you’re okay” sounds good in theory.  However, in reality this subjectivity leads us down a path of selfishness, misunderstanding, inconsistency, confusion, division, frustration, and even despair and suicide.

Consistency in Conservation
Into this world of selfishness, confusion, and conflict, God has revealed through His Word in the Scriptures exactly who we are and what our purpose is.  He created us to be His stewards who can only find fulfillment and joy when we serve under His authority rather than being masters of our own lives.  This means surrendering our subjective notions of how to govern our lives; and instead, yielding to the objective revelation of God’s Word.  Instead of falling for the satanic deception as Adam and Eve did in the Garden of Eden (Genesis 3), God offers us, through the free gift of salvation in Christ, the wisdom and opportunity to make choices that are right and pleasing to Him. 

The choice is ours of either “consistent conservation” or a path into “woke environmentalism.”  Me-too environmentalists who go so far as to live in deliberate rebellion against God’s authority can become susceptible to the popular woke ideology based on critical theory.  Woke philosophy and critical theory are based on a false historical narrative and a false view of humankind.   Wokeism thrives on a distorted view of both God’s natural revelation (His creation) and God’s special revelation (inspired Scriptures).  The result is a spiritually darkened view of humankind that divides us from our neighbor and dislocates us from our position as submissive stewards under God who calls us to exercise dominion over creation.  In so doing, wokeism destroys the only objective justification for our responsibility as servant caretakers of the Earth.  [Read more in “Stewards without a Master” by clicking HERE.]                                                                                        

On the other hand, consistent conservation is the only objective path to conserving resources while at the same time respecting the needs of our neighbors both near and around the world.  As we have explained in detail earlier, the word conservation is derived from the Latin, con- (with) + servitium (service).  Both conservation and stewardship carry the notion of serving with or for the benefit of another as opposed to serving oneself.  [For more detail, click HERE.]

We Are Consistent… in Christ
God never asks us to follow His principles without showing us how to follow.  He did that by sending His Son, Jesus Christ, who “served with” His Father as a perfect steward… Who, being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.  For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2: 8-11).

Whereas “conservation” is perfected when we follow Christ’s example of “serving with” our Father, we must also consider conservation that is “consistent.”  Consistent conservation is the practice of the Christian stewardship ethic which is grounded in the wisdom of Christ.  In Colossians 1: 15-17, Apostle Paul exalts Jesus Christ as being …the image of the invisible God, the firstborn of every creature: For by Him were all things created… by Him, and for Him:  And He is before all things, and by Him all things consist (or, "hold together").

The child’s Bible song, “He’s Got the Whole World in His Hands” is the elementary expression of the truth that Christ “existed before anything else, and He holds all creation together (Colossians 1: 17 NLT).   Who can read this proclamation without exalting Christ as Creator, Savior and Lord?  It is not by our own intelligence or any other trait which we can boast, but by the mercy of God who calls us to yield our lives to His rightful authority.  Only by following the example of Christ can we expect to live a life of consistency and practice consistent conservation of the resources God grants to our care as stewards.  

But, instead of submitting to the authority of Christ and seeing how all things "hold together" in Him, many are refusing Christ’s rule and are "coming apart." See our expanded definition of consistent conservation in text box on the right.

Everywhere we look we see the results of energy and economic policies that lack “consistency."  Like hasty bakers who have not followed the recipe, our leaders follow policies that produce worthless “batter” because it lacks consistency.  Well-intended policies that proport to “save the planet” from climate change are driven by a supposed existential threat which is not supported by significant global temperature change.  Nevertheless, energy policies are being implemented by “Green Energy” proponents at the expense of inflation and recession which are bring great hardship on the most vulnerable among us.  [See “Climate Change in Context – 2. Rightly Weighing Our Risks.”  Click HERE.]

In Part 2 of “Consistent Conservation,” we highlight two important thought leaders who represent two very different views of the role and future prospects for humankind on planet Earth:  Paul Ehrlich and Norman Borlaug.  We contemplate which of these two influencers of our current environmental policy direction exercised “consistent conservation.”  Click HERE to read Part 2.

Comments and Questions:
How have current energy and economic policies affected your decisions and lifestyle?  Are there ways you exercise “consistent conservation” or plan to do so?  As always, we welcome your responses using the “Comments” link below to express your thoughts, questions, and suggestions.  You may also write privately to silviusj@gmail.com

Climate Change in Context – 2. Rightly Weighing Our Risks

Most of us would think nothing of standing beneath a huge cliff overhang.  Some of us have even camped overnight in the “shelter” of an overhang.  However, we might be wary of standing or camping there if a huge fallen tree had precariously angled itself against the cliff edge.  Would you take that risk?

Our assessment of the level of danger might change when we factor in both the cliff and the fallen tree.  It’s a matter of perceived risk.  We judge that the biological processes decaying the tree will soften and dislodge the tree more rapidly than the geological processes of weathering will loosen the rocks.  Therefore, we conclude that we are at greater risk of being crushed beneath the decaying tree than being crushed by fallen rocks.

We make many of our choices based on the apparent level of risk, imminence of danger, and our personal threshold of fear.  I remember dressing in a protective honeybee hat and long sleeves with “bee smoker” ready to help my grandpa capture a bee swarm high up in a tree.  As I climbed the ladder, I immediately performed a risk assessment as to which would be the greater threat to my life—getting stung, or falling from the ladder while trying to avoid bee stings.  I decided to hold onto the ladder no matter what.

Divided Over Our Risk
Today, we are confronted by multiple threats to our lives.  Some seem remote; others may appear imminent.  For example, studies reveal that passengers of large-size cars are more likely to survive a crash than those riding in small cars.  However, those concerned about carbon footprint and the threat of climate change encourage us to drive smaller cars, even hybrid or electric cars.  Once again however, we must prioritize among the three risks to decide which is most urgent:  risk of dying in a car crash, risk of going broke from buying the more expensive car, or risk of a global climate crisis.

Speaking of the “global climate crisis,” Americans have been divided for several decades among “climate deniers,” “non-deniers,” and “disavowers” (i.e. those who accept the climate data but don’t take action).  Such a deeply divided culture needs an atmosphere of civility in which open dialog and sound reasoning can occur among climate scientists, ecologists, politicians, social scientists, and the general public.  We emphasized this point in a 2020 Oikonomia article, “Climate Change in Context – 1. Getting the ‘Atmosphere’ Right.”  

Now, in Part 2 of our series on climate change, we focus on “Rightly Weighing Our Risks.”  Our purpose is to assess the relative influence of three spheres of influence on popular opinion and behavior related to the “climate crisis;” namely, (a) science, (b) politics, and (c) religion.  We understand that any of these three can influence the others, but we will try to address them separately.

Can Science Persuade?
In 2017, our Oikonomia article entitled “Paris Accord: Wrong Climate for Creation Care” reviewed climate science data and various interpretations in considerable detail.  We raised important considerations related to the following:
(a) reliability of climate data,
(b) validity of scientific interpretations,
(c) predicted benefits of climate policies toward planetary and human health; and,
(c) influence on behavior of world leaders and their followers. 
Please click HERE to revisit our earlier analysis.

According to recent polling, voters are not convinced that climate change is the most urgent threat.  For example, polling by a progressive think tank, Data for Progress [Click HERE.], revealed that nearly half of Americans (48%) rank the faltering economy as their greatest concern compared to only 6% for climate change.  That the majority of Americans rank the economy and other issues at higher risk than climate change suggests that, in spite of dire predictions, they have adopted a utilitarian ethic.  Utilitarians pursue what they believe is the greatest good for themselves, and secondarily, the greatest good for the greatest number of other people.

Michael S. Northcott, Professor Emeritus of Ethics at the University of Edinburgh, concluded, “Scientific prophecies of environmental crisis do not have the motive power to change the direction of a form of civilization which has become accustomed to courting risk and hazard as a way of life (The Environment & Christian Ethics. Cambridge U. Press, 1996).”  As we noted earlier, we all assess risk of danger in our decision-making.  But sometimes we are tempted to ignore warnings and plunge ahead in spite of danger.  At other times we are distracted by “shiny objects” that distract us or distort our judgment from realizing a great and looming danger. 

The chart below highlights a few of the potentially disturbing changes in American culture.  Some have much larger and immediate implications than climate warming.  We recognize that these data are but a small subset of much more data on each subject.  However, based on these data which would you rank in the top five needing most immediate attention? [Click on chart to enlarge.]

Maybe we should be asking ourselves whether we’ve been too distracted by the “shiny objects” of climate change and the Green Revolution at the expense of other more imminent and dangerous trends.  On the other hand, maybe the distraction has kept us from marveling at the amazing near-constancy of many of the life-sustaining conditions of planet Earth (See blue portion of chart.).  Certainly, politics and the media have a persuasive influence on how we judge risks among the various threats we face.  We go there next.

Political Persuaders
Many politicians and policy makers emphasize the “imminent threat” of climate change.  To them, the climate threat justifies drastic reductions in fossil fuel usage. The resulting limits have hiked energy costs and triggered economic inflation.  Together, these changes cause additional emotional and spiritual challenges to the health of our culture.  Nevertheless, in efforts to convince climate-deniers and disavowers of the imminence of the “climate crisis,” some call for more aggressive re-education.

In the Journal of Environmental Thought and Education (Japan) [See HERE.], John P. Clark writes (emphasis added) “we need to work harder on creating good environmental education so that the public can engage in more effective environmental thinking.”  But Clark’s view of “good environmental education” calls for aggressive indoctrination.  He recommends “reorganizing our social world into networks of awakened and caring transformational communities that are dedicated to undertaking whatever actions are necessary to put an end to the Necrocene (“era of death”) and initiate a new era characterized by the flourishing of life on Earth.”

Clark’s approach to environmental education, and that of many others who support “Green Energy” policies, involves integrating ecological principles with the social and political sciences.  Education ought to include integration across disciplines.  But education can quickly become forced indoctrination when it includes, in Clark’s words, “undertaking whatever actions are necessary” to bring about their envisioned transformation.  Not to be alarmist, but history has shown that individuals and followers who vow to “undertake whatever actions are necessary” have given rise to much suffering, destruction, and death.  Already, we can see signs of trouble on the horizon.

For example, the agenda for 2030 of the World Economic Forum (WEF) [Click HERE] calls for a one-world government.  As we wrote in Oikonomia during the pandemic in 2020, “power-seeking individuals of the WEF believed the COVID lockdown provided the model for the next global lockdown—one justified by the threat of climate change!  [See “Climate Lockdowns Coming Soon,” click HERE.]  A 2020 statement by WEF proposes that the responses by “political institutions” to the COVID pandemic could serve as a “crucial dress-rehearsal for a transition to a different economic model…”  Already, Senator Jeff Merkley (D-OR) has urged the initiation of a climate lockdown as follows:

The climate crisis is one of the biggest emergencies that our country has ever faced, and our time is running out. Americans are counting on Biden to lead accordingly. Let’s act boldly, and treat this crisis like the emergency it is.  [Click HERE to read more.]

Senator Merkley’s proposal to avert the predicted “climate crisis” is typical of many bold revolutionary proposals offered by scientists and politicians today.  Again, we must call for objective and civil discussion to assess the certainty and imminence of the climate threat and the likelihood that a given policy will bring about the intended result.  Building civility and community consensus at the national and global level is a tall order.

Lack of “Community” among Authorities
Authorities in both the scientific and political “community” would certainly be more convincing if they could reach a consensus that we are indeed facing a “climate crisis.”  However, in spite of the “Paris Accord,” there remains much “discord” among world leaders [See HERE.].  Many do not all take the climate data equally seriously.  Nor are they all equally committed to making good on commitments to reduce fossil fuel usage and resultant carbon emissions in the spirit of the Paris Accord.

The website “Our World in Data” [Click HERE.] has an interactive collection of data charts on CO₂ emissions by region and by nation.  The data reveal that Communist China lacks a genuine commitment to lowering atmospheric carbon emissions.  Note that China’s annual carbon emissions are over twice that of the United States.  Furthermore, China’s carbon emissions continue to trend upward while the US and other western nations have achieved drastic reductions in emissions. 

In spite of this great disparity, the WEF and other authorities are pushing the notion of a global climate crisis.  Simultaneously, they are pressuring the US and western nations for drastic reductions in fossil fuel usage in favor of renewable energy, particularly wind and solar energy.  Efforts to restrict fossil fuel extraction in the US in order to force the switch from gasoline- and diesel-powered to electric-powered cars and trucks is well intended but experts believe, too fast for technology and the markets to adjust.  Already, restriction of synthetic fertilizer use by farmers disrupts agricultural production, resulting in food shortages and political unrest in nations like Sri Lanka and the Netherlands [Click HERE.]

Clearly, the so-called “global community” of nations is not behaving as a true community in addressing current ecological and economic concerns.  From a utilitarian ethical perspective, we can see that China’s “greater good” appears to be aimed at economic and political domination.  The governing Communist Party uses every weapon in its arsenal to achieve this goal with little apparent concern about the “climate crisis.”  Considering China’s effort to promote its prominence in the world through the Green Revolution, and before approving Sen. Merkley’s proposed “climate emergency” measures, we should remember the devastating effect of lockdowns during the COVID-19 (Wuhan Virus) pandemic on education, economy, education, exercise of faith, and overall well-being.

In view of China’s lack of cooperation in a “global community” approach to reduce carbon emissions, the recommendation of John P. Clark  to establish “awakened and caring transformational communities“ worldwide seems shallow and unrealistic.  Already, efforts like the Paris Accord and WEF are playing into the hands of Communist China, giving it the upper hand in its effort toward world domination, leaving the US in an increasingly weakened position.

Religious Faith Persuasion
Admittedly, the notion of a “global community” is not inherently wrong.  Each of our three spheres of influence-- science, politics, and religion attract people into community based on common goals, interests, or beliefs.  Like science and politics, our third system of influence, world religions, are systems of beliefs and practices believed to justify adherents in the eyes of some higher being or standard.

In recent years, many environmentally conscious people have integrated their love for nature into their preferred sacred, religious belief(s).  Many environmentally conscious people who have chosen to follow secular liberalism have rejected traditional the Judeo-Christian teachings of faith in God and the importance of marriage, family, and community.  Yet, as Sumantra Maitra writes,¹ their human instincts for faith — to believe, worship, submit, and fear — didn’t just go away but manifested in various other pre-civilized tribal ways.  For example, a liberal seminary encouraged its students to skip classes to pray and confess sins in front of potted plants.  In Switzerland, 250 people in full funereal garb mourned the apparent approaching death of a glacier.

Major religions include the monotheistic (Judaism, Christianity, and Islam), polytheistic (e.g. Hinduism, Confucianism, Taoism), and atheistic and pantheistic (e.g. Buddhism).  Historically, the creation or natural world has served as an inspiration within many religions, each claiming they represent “the Way” to follow.  What follows is a sketch of how some have drawn upon Buddhism as a basis for right living and caring for the Earth.

Buddhism and Christianity
John P. Clark’s call for an “era of a liberated humanity and a liberated nature,” described earlier, is rooted in Buddhism [See HERE.].  As Clark elaborates, “In this endeavor, we can find inspiration in the ancient Buddhist concept of Appamāda. “Appamāda” is a Pali word (“Apramada” in Sanskrit) that conveys the ideas of both ‘mindfulness’ and ‘care.’ The practice of Appamāda implies that we must be awakened to the world and all the beings around us, and that in such an awakened state we become capable of responding to and caring for them effectively.”

Buddhism denies the existence of God and His salvation by grace through Jesus Christ.  Instead, “salvation” rests in human effort.  The Buddhist practice of Appamāda, in conjunction with extensive periods of meditation, can lead us to find within ourselves our own moral justification through enlightenment resulting in a greater mindfulness and a caring attitude.  Clark blames the “capitalist society of mass consumption” for generating “a certain form of selfhood that is inclined to obsessive desires, powerful addictions, and sick attachments.”  Clark goes on to suggest that capitalism generates “…an entire culture of consumption that socializes us into believing that a world of obsessive craving is the only one possible.”  On the other hand, as we are enlightened, we overcome the inclination to satisfy our compulsions and destructive behavior toward ourselves and the Earth.

In contrast to the subjectivity of Buddhism, Christianity is based on the objective revelation and authenticity of God’s Word (2 Peter 1: 20-21).  The inspired Scriptures reveal everything we need to know about our moral state, our responsibility before God, our justification, and our future.  God’s objective revelation culminates in the revelation of His Son, Jesus Christ, the Living Word, and His incarnate birth, sinless life, death, and resurrection.

Whereas, the Buddhist targets the material world and capitalist society as sources of our cravings, addictions, and unhealthy attachments, Christianity locates the source of our destructive thoughts and behavior within the sin-corrupted mind and heart of each person.  We are rebels in the image of Adam and Eve who yielded to Satan’s lies.  Romans 1: 21-24 reveals the pathetic path our ancestors chose (emphasis added to highlight progression): 

For although
(a) they knew God,
(b) they neither glorified Him as God nor gave thanks to Him,
(c) but they became futile in their thinking and darkened in their foolish hearts.  Although they claimed to be wise, they became fools, and exchanged the glory of the immortal God for images of mortal man and birds and animals and reptiles. 
(d) Therefore, God gave them over in the desires of their hearts to impurity for the dishonoring of their bodies with one another.

Unlike Buddhism which offers unending cycles of reincarnation, Christianity offers the free gift of eternal life beginning at the moment of salvation by faith.  Jesus said, “Truly, truly, I say to you, whoever believes has eternal life (John 6: 47).”  Christian theology teaches that each individual is bound for eternal suffering in Hell unless justified by faith in the suffering, death, and resurrection of God the Son who paid the price for our justification (Romans 6: 23).  The Apostle Peter wrote, Christ suffered for our sins once for all time. He never sinned, but he died for sinners to bring you safely home to God.  He suffered physical death, but he was raised to life in the Spirit (1 Peter 3: 18).

The Christian is born again to new life and now has the power of the Spirit of Christ to enable him or her to produce “the fruit of the Spirit which is love, joy, peace, patience… self-control; against such things there is no law” (Galatians 5: 22-23).  This fruit is contrasted with works of our flesh which are “…sexual immorality, impurity, sensuality, idolatry,” and other compulsions (v. 19-21) which John P. Clark named as the cause of environmental degradation. 

New Profession: “Steward’
The Christ-follower does not have to seek personal identity in materialism and excessive consumption.  Instead, he or she finds love, joy, peace, and self-control in his or her intimate walk with God.  Spirit-led Christ-followers reject the path of the first man, Adam, who was given dominion and stewardship of the Earth but rebelled, leading to the Fall of mankind (Genesis 1: 28; 2: 15).   

The Christ-follower is reborn and renewed in the Spirit of the “second Adam (Christ)” to serve as steward of God’s grace and God’s creation.  This stewardship is central to his or her keeping of the two great commandments—loving God whole-heartedly and loving neighbor as much as love for self (Matthew 22: 36-40).  The steward who focuses on loving God and neighbor is wonderfully positioned to balance his or her vibrant hope of eternal Heaven with a commitment to stewardship of the Earth which he or she serves for the glory of God and the good of neighbor.  In contrast to the ambiguity and subjectivism of Buddhism and all other man-derived religions, the Christian faith provides a clear, complete, and objective revelation through the Scriptures.  Environmental ethicist, J.B. Callicott, has written, The Judeo-Christian Stewardship Environmental Ethic is especially elegant and powerful.  It also exquisitely matches the requirements of conservation biology [by conferring] objective intrinsic value on nature in the clearest and most unambiguous of ways:  by divine decree².  

What Are Your Greatest Risks?
Would you ever choose to stand beneath or locate your camp under a cliff overhang with a decaying log teetering above you?  We hope not; at least before you assess the risk of danger.  We also hope this article has helped you consider how you are prioritizing among the various social and global risks that pose a threat to you and your loved ones, community, and nation.  Shouldn't we all try to become more knowledgeable of how science, politics, and religious faith are influencing our leaders?   Then, we can be better prepared to exercise our voices and our votes in support of leaders who will make wise decisions.   

From our Christian faith, we conclude by saying, God offers Christ-followers the promise of life forever in the New Heaven and the New Earth in which righteousness dwells (Revelation 21-22).  Some of us may die from underestimating risk.  Others of us may be called by Christ our Savior to risk our lives for a person or for the cause of His Gospel.  Regardless, both the Scriptures and experience tell us our death rate is 100%.   After this comes judgment that determines where we will spend eternity (Hebrews 9: 27).  Risk of calamity from climate warming is worthy of consideration, but the risk of eternal damnation and separation from God is 100% if we reject God’s provision through the Cross of Christ.  About what risks are you most concerned?

Comments and Questions:
As always, we welcome your responses using the “Comments” link below to express your thoughts and questions about this article, or what you believe and why.  You may also write privately to silviusj@gmail.com
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Footnote:
¹ Maitra, Sumantra. "Climate Worship Is Nothing More than Rebranded Paganism.  The Federalist, September 26, 2019.

² Van Dyke, Fred. 2006. Cultural Transformation and Conservation: Growth, Influence, and Challenges for the Judeo-Christian Stewardship Environmental Ethic Perspective on Science and Christian Faith 58(1):48

Related Readings:
“Creation Care and Christian Character” Creation Care, Summer, 2007
“Calling for Stewardship Without a Master” July 2, 2013
“Fundamentals of Conservation, Part 3 "Serving with Our Neighbor” November 23, 2014
“Paris Accord: Wrong Climate for Creation Care”   Oikonomia, June 9, 2017
“Climate Change in Context – 1. Getting the ‘Atmosphere’ Right.”  September 21, 2019
“Earthkeeping and Character: Book Review” December 5, 2020