As heads of major religious communities, we pray that all Americans will reflect carefully and speak clearly from their deepest moral and religious convictions about the President's recently announced energy plan.
Far more than rolling blackouts and gasoline price increases are at stake: the future of God's creation on earth; the nature and durability of our economy; our public health and public lands; the environment and quality of life we bequeath our children and grandchildren. We are being called to consider national purpose, not just policy.
This is the first debate on energy in a generation, and it takes place under unprecedented circumstances: global warming is a scientific fact; population growth has added 2 billion people to the planet; the aspirations of the developing world are raising consumption; advances in new technologies for clean and efficient energy make renewable energy a technological and economic option. We must take time to engage this challenge as a moral people at a pivotal, historic moment.
We are not scientists, energy experts, or policymakers. But because this challenge raises fundamental moral and religious questions, we believe the perspectives of faith and values should help shape a national discussion.
Conservation and Stewardship of God's Creation
"The Earth is the Lord's and the fullness thereof" (Ps 24:1). In light and wind, in land and water, energy resources are abundant gifts for human well-being from our creator God. Because we are called to "till and to tend the garden" (Gen 2:15), we have a moral obligation to choose the safest, cleanest and most sustainable sources of energy to protect and preserve God's creation. Energy conservation is faithful stewardship.
Conservation and Responsibility to Future Generations
The gifts of God's creation are to be conserved over time for God's children. "This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations" (Gen 9:12). Humankind has a fundamental choice of priorities for its future. By depleting energy sources, causing global warming, fouling the air with pollution, and poisoning the land with radioactive waste, a policy of increased reliance on fossil fuels and nuclear power jeopardizes health and well-being for life on Earth. On the other hand, by investing in clean technology, renewable energy, greater vehicle fuel efficiency and safer power plants we help assure sustainability for God's creation and God's justice. Energy conservation is intergenerational responsibility.
Conservation and Justice
The prophet Micah says "What does the Lord require of you but to do justice, and to love kindness, and walk humbly with your God" (Micah 6:8). The gifts of God's creation must be shared fairly among God's children. Energy policy must be an instrument of social and economic justice here and abroad. The first beneficiaries of a new energy policy should be "the least among us," the low-income, the vulnerable, and the sick to whom we can provide assistance with high energy bills, inexpensive mobility through expanded mass transit, cleaner air by reducing pollution from power plants, and lower gasoline prices through strict monitoring of oil companies for price-gouging. Energy conservation is justice for all peoples and nations.
Conservation, Prudence, and Precaution
There is no single solution to the present energy challenge. We do not have to sacrifice economic security to assure environmental health. Prudence -- the application of moral principle in service to the common good -- should guide us to meet immediate needs in such a way as to enhance, not diminish future sustainability. And where there are genuine risks to health and well-being, the principle of precaution should guide our actions. More investment in renewable energy and fuel efficiency is now a moral imperative especially because these are technologically feasible and economically viable. Energy conservation is prudent human action.
Conservation in the Age of Global Warming
These concerns have entirely unprecedented moral urgency in the 21st century. In its reliance on fossil fuels, American energy policy is a cause of global climate change. With less than 5% of the world's population, our nation is generating more than 22% of greenhouse gas emissions. The United States has a moral responsibility to lead a transition to a new sustainable global energy system. Everything we do to assure safe and sustainable energy domestically must at the same time promote it internationally. We must join in binding international agreements, such as the Kyoto Protocol, which set energy conservation targets and timetables. Preventing climate change is a preeminent expression of faithfulness to our Creator God. Energy conservation is global leadership and solidarity.
We call on all Americans, and particularly our own leaders and congregants, to consider carefully these values, which should guide our individual energy choices and by which we should judge energy policy options. In securing human well-being by preserving creation and promoting justice, conservation is a personal and a public virtue – a comprehensive moral value – a standard for everything we do to assure energy for a wholesome way of life. We pray that the wisdom, faith, and solidarity of the American people will bring us together – at this critical juncture – to redirect our national energy policy toward conservation, efficiency, justice, and maximum use of the perennial abundance of clean and renewable energy that our Creator brought into being by proclaiming, "Let there be light" (Gen 1:3).
Evangelical Lutheran Church in America * Malankara Orthodox Syrian Church American Diocese * Hebrew Union College * National Council of the Churches of Christ in the USA * United Synagogue of Conservative Judaism * Reformed Church in America * Episcopal Church, USA * Christian Church (Disciples of Christ) in the U.S. and Canada * The Alliance of Baptists * Moravian Church-Northern Province * Syrian Orthodox Church of Antioch * Philadelphia Yearly Meeting of the Religious Society of Friends * Presbyterian Church (USA) * Rabbinical Council of America * Reconstructionist Rabbinical Association * Central Conference of American Rabbis * Rabbinical Assembly * International Council of Community Churches * The Patriarch of Moscow and all Russia * Union of Orthodox Jewish Congregations of America * Church of the Brethren General Board * American Baptist Churches, USA * Antiochian Orthodox Christian Archdicoese of North America * Jewish Theological Seminary of America * Jewish Reconstructionist Federation * Christian Methodist Episcopal Church * Yeshiva University * The United Methodist Church * Reconstructionist Rabbinical College * Orthodox Church in America * United Church of Christ * Ecumenical Patriarchate of Constantinople * Union of American Hebrew Congregations * African Methodist Episcopal Church * ALEPH: Alliance for Jewish Renewal