That humans have dominion over the Earth, a claim of develop such dominion attitudes, nor did Saint
udes, nor did Saint Francis
Abrahamic faiths, has been interpreted as the cause of within Western Christianity.
the contemporary ecological crisis. Other interpretations After the fall and disruption of the garden, nature too
emphasize that stewardship of the Earth is included in is corrupted and life becomes a struggle. N ature n~eds to
the idea of appropriate dominion. Humans may choose be redeemed by human labor. Here theology, science, eco-
to be conquerors, gardeners, developers, trustees, or nomics, and morality all joined to think that inc!easing
caretakers. development, thus relieving disease and poverty, is a good
thing. For all of human history, humans have been push-
ing back limits. Life will get better; one should hope for
T he Abrahamic religions affirm a special role for humans
in creation. "So God created man in his own image; ...
male and female he created them. And God blessed them,
abundance and work toward obtaining it. Humans have
more genius at this (more capacity for dominion) than any
and God said to them, 'Be fruitful and multiply, and fill other species.
the earth and subdue it; and have dominion . ..'" (Gen- These notions have been built into the Western con-
esis 1:27-28, RSV). Famously, historian Lynn White Jr. cept of human rights: a right to self-development, to self-
(1907-1987) laid much of the blame for the ecological crisis realization. Such an egalitarian ethic scales everybody up.
on this Judeo-Christian belief in a 1967 article published in When every individual seeks its own good, there is escal-
the magazine Science. The Genesis command had flowered ating consumption. When everybody seeks everybody else's
in medieval Europe, licensed the exploitation of nature, good, there is, again, escalating consumption. White's art-
and produced science and technology that have resulted in icle forced serious misgivings about the human dominion
an ecological crisis. Islam has a similar concept: "I am set- of classical and enlightenment Judaism and Christianity.
ting on the earth a vicegerent [khalijahJ" (Qyran 2:30). Theologians have replied that appropriate domin-
White's critics were quick to respond that there were ion requires caring for creation. True, there is a sense of
two thousand years between the origins of such dominion that means "Earth-tyrant," or humans sub-
belief and these results. Other Biblical passages in duing nature in a repressive sense, as a conqueror
Psalms andJob celebrated creation. Greek does his enemy. But there are more positive senses.
convictions were important: "Man is the Even keeping the military metaphor, an
measure of things" (Protagoras). Other "Earth-commander" finds the interests
factors played more immediate roles: the of the commander and the commanded
rise of capitalism, economies of growth, inseparably entwined, like a general and
increasing populations, the rise of democ- his infantry. Sometimes one encounters
racies, and increasing secularization. Lib- the metaphor of a pilot of spaceship
eral capitalist democracy arouses escalating Earth.
aspirations in its citizen-consumers; by contrast Jesus The couple was put in the
hardly recommended maximizing consumption. Even garden "to till and keep
White noticed that Eastern Orthodox Christianity did not it" (Genesis 2:15, RSV).
Used with permission. Originally published in ed. Willis Jenkins, ed., Encyclopedia or Sustainability © Berk-
110 shire Publishing Group, 2010. Pages 110-111. For individual library patrons use and not for redistribution.
DOMINION • 111
Humans are to be "Earth- life balances all three dimensions. Indeed, Christians
gardeners." Humans are have often been too anthropocentric. As the ethicist Larry
to domesticate Earth; its Rasmussen explains, the need for repentance is perennial.
wildness needs to be tamed, Dominion on Earth is human destiny, but it is a fragile
made into a garden, a park, destiny.
or cultivated. Although
Holmes ROLSTON III
paternalism is today rather
Colorado State University
suspect, the original context of
"dominion" (in medieval Europe) was
closely related to dominus, the Latin for
"father." Humans are an "Earth Father."
FURTHER READING
Perhaps the favored model is that of
Berry, Robert J., (Ed.). (2006). Environmental stewardship: Critical per-
stewardship, although many prefer to speak of humans as spectives, past and present. Edinburgh, U.K.: T & T Clark.
Earth-trustees. A steward manages for the benefit of an Birch, Charles; Eakin, William; & McDaniel,Jay B. (Eds.). (1990). Lib-
owner; a trustee cares for that under his or her care. Envir- erating life: Contemporary approaches to ecological theology. Maryknoll,
NY: Orbis Books.
onmental management appeals to scientists and developers.
Cobb,John B.,Jr. (1972). Is it too late: A theology ofecology. Beverly Hills,
Hebrews have three different kinds of rulers: humans on CA: Bruce.
Earth are and ought to be prophets, priests, and kings- DeWitt, Calvin B. (1998). Caringfor creation: Responsible stewardship 0/
roles unavailable to nonhumans. Humans should speak for God's handiwork. Grand Rapids, MI: Baker Books; Washington, DC:
The Center for Public Justice.
God in natural history, reverence the sacred on Earth, and
Nash, James A. (1991). Loving nature: Ecological integrity and Christian
rule creation in freedom and in love. responsibility. Nashville, TN: Abingdon Cokesbury.
The same Genesis stories teach about the human fall N asr, Sayyid Hossein. (1968). Man and nature: The spiritual crisis ofmod-
into. sin. Humans covet and worship false gods; they cor- ern man. London: George Allen and Unwin.
Rasmussen, Larry L. (1996). Earth community earth ethics. Maryknoll,
rupt their faiths and rationalize in self-deception. Faiths
NY: Orbis Books.
must be ever reformed; humans need their prophets and White, Lynn,Jr. (1967, March 10). The historical roots of our ecological
priests to constrain their kings. The righteous, humane crisis. Science, 155, 1203-1207.
