On having dirty hands: Clean Up Australia Day

Sermon preached at St Matthew's Anglican, West Pennant Hills
On 1st March 2015, St Matt's held a joint service for all congregations after many parishioners had spent the morning cleaning up local parks and streets as part of Clean Up Australia Day.

Scripture readings: Psalm 104 and Romans 8.18-27.

When I was growing up not far from here, I had zero interest in my parents’ garden. For me, it was too much hard work - tending, watering, weeding - for too little payoff. With the impatience and selfishness of youth, I expected my efforts to result in immediate tangible personal benefits.

But now, I have a garden of my own: citrus trees, a blueberry bush, passionfruit vine, basil, tomatoes, zucchini, silver beet, basil, kale, leeks, capsicum, various herbs (including basil), a compost bin, a couple of worm-farms, some basil and a beehive. I love it! And I'm trying to inculcate an interest and appreciation in my two little kids that I never managed to gain until I was almost 30.

Some things take time to recognise. The patience, attentiveness, humility and willingness to get my hands dirty that I spurned as a youth are now things I cherish and seek to foster in myself, ever mindful of how fragile my grasp on them is.

Soil is now something I have learned to love. The opening chapters of the Bible speak poetically of humans being fashioned out of the soil. Indeed, even the name ‘Adam is a Hebrew pun, being the male form of the female word ‘adamah: soil, dirt, ground. ‘Adam from ‘adamah. The pun even (kind of) words in English: we are humans from the humus, a slightly unusual word for topsoil.* We are creatures of the dirt, relying on dirt for almost every mouthful of food.
*Technically, the dark organic matter in it.

And so I’ve come to love my worm-farms and compost: watching dirt form in front of my eyes. Seeing my food-scraps return again into the nourishing foundation of life from which they came.

But my garden in Paddington is apparently built on a rubbish dump. It seems like every time I dig, I come across broken glass, plastic, old bits of metal. My two year delightedly finds bits of glass and comes running excitedly to show me and I am caught between anxiety that he’s going to cut himself and pride that he is learning to cherish the soil and wants to keep it free of rubbish.

I often find myself wondering: what were they thinking, these people who apparently smashed their bottles into the soil and dumped random bits of plastic? Were they neighbours chucking things over the fence? Was it a former resident who was particularly careless? Was it the result of some long forgotten landscaping that brought in rubbish from elsewhere?

When we moved in, the house hadn’t been lived in for almost 12 months, and the backyard was overgrown. Gradually, as the garden has taken shape, we’ve been cleaning up the mess. And it feels good to be part of setting things right, even if it is in a small, very localised way. This little patch of dirt from which I’ve removed a few dozen bits of glass and plastic, is now cleaner and healthier than it was before.

And I bet some of you have had something of a similar experience this morning: taking a small patch of land and improving it, removing rubbish, cleaning it up, making it a little bit more healthy, more right, less polluted. Maybe you’ve wondered at those who dumped stuff – whether out of carelessness, apathy or haste. Maybe you’ve even got a little angry – it can feel good to be fixing something, and when you don’t know who was responsible for breaking it, it is easy to indulge in a little self-righteous harrumphing.

It also feels good to be working with others, doing something useful as a team, making the local area a little better for everyone. This is an act of service, an act of commitment to a place, an act that affirms that as creatures of the soil, it is right and fitting that we seek to take care of our little patch of it, even trying to clean up the mess that others have made. Both gardening as well as cleaning up the land, are very human acts – they are a kind of work that affirms our connection to the humus.

And when we turn to our passages this morning, we see that they are not just human acts, affirming our creatureliness, they are also, in an important sense, God-like acts. Cleaning things up out of care for others is to be a bit like God.

Our first reading, Psalm 104, is a wonderful poem celebrating the creative and caring concern God has for all of creation. Yahweh, the God of Israel, is here revealed as being the creator and sustainer of all creatures, great and small. God’s care extends not just to humans, but to the great family of life, the community of all creation. Written long before modern ecological science or the development of the concept of biodiversity, nonetheless, this psalm celebrates the diversity and abundance of the more-than-human earth. The psalmist notices the various habitats of animals, both domestic and wild, the times and seasons of their existence, and asserts in faith that Yahweh is the source and provider of all life, feeding and watering birds of the air, beasts of the land and even the monsters of the deep that so fascinated and frightened the inhabitants of the ancient near east.

And the striking thing is, there is no hint here that God’s care is exclusively or even primarily for humans; this psalm does not give us a human-centred view that assumes everything really belongs to us and exists to be used in our projects. No, God cares for humans in their labouring during the day, but the same land is then the abode of wild beasts at night that are also in divine care. God causes grass to grow for the cattle, but God also feeds the wild lions, the wild donkeys, the creeping things innumerable that scuttle under the waves. These animals were not only outside of the human economy, but at least in the case of wild lions, actively a hindrance to it. God’s providential care embraces even creatures that make life more difficult for people.*
*This point, and the language of the community of creation, is indebted to Richard Bauckham's Ecology and the Bible: Rediscovering the Community of Creation. Highly recommended.

Now, within this community of creation we do have a particular human vocation, a weighty responsibility placed upon us to reflect the image of God, to show forth God’s own caring concern for other creatures, to manage and steward the land in such a way that the blessing multiplies and grows. We are indeed invited to be gardeners. But Psalm 104 keeps us from getting too cocky, too ambitious, too self-obsessed in this task. We are to reflect and participate in God’s loving authority, which is always directed to the good of the other. Yet this authority is to be exercised as creatures. We are not demigods, halfway between God and the rest of creation, we don’t float six inches above the ground. We are pedestrian creatures, creatures of the dirt and to dust we will return. Fundamentally, we belong with all the other creatures, under the care of God, and if we are then invited to join in that task of caring protecting, it is precisely as creatures. We care for the soil as those who are deeply dependent upon it.

And this is a good reminder to us on Clean Up Australia day. It is so easy, especially in a modern industrial society, to act as though we are above or outside of the rest of life on the planet, rather than intimately connected to it in a vast web of life. Getting our hands dirty today hopefully did some local good, helped make a little part of the world somewhat better. But as we look at our dirty hands, this can also re-ground us as creatures of the soil and we can remember again our dependence upon crops growing, rain falling, soil remaining healthy, biodiversity remaining robust, pollutants being minimised, climate being stable. We have never before in history been so powerful, never before had such amazing technological wonders; but never before have we had such a massive, and largely detrimental, effect upon the habitability of the planet as a whole. There isn’t time this morning to recite the familiar litany of statistics, but they are indeed dire. I’ll just pick one: that as best as we can calculate, the number of wild vertebrates living on the planet has declined by about one third during my lifetime. There are all kinds of factors contributing to this: habitat destruction, hunting, overfishing, climate change, but our stewardship is failing if we are squeezing out these creatures, who are also dear to the one who created us.

And so there is a darker side to today. Our second passage hints at this. In Romans 8, the apostle Paul paints a vivid picture of creation groaning, as though in childbirth, in great pain, in bondage to decay.

If you have the passage in front of you, you’ll notice that there are actually three things groaning. First, there is creation itself, waiting with eager longing, yearning for the day when the current conditions of frustration and decay are no more. Just pause there for a moment and notice the content of Christian hope in Paul’s vision: “the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God”. The creation itself: this is not a salvation that is purely for humans. We are not to be whisked off a dying planet away to a heavenly realm somewhere else. The creation itself is groaning, yearning, hoping. The creation itself is to participate in God’s great renewal, of which the resurrection of Jesus was the first taste. The Christian hope embraces earth as well as heaven – which ought to be no surprise to those of us who regularly pray for God’s will to be done "on earth as it is in heaven".

The second thing groaning is “we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for […] the redemption of our bodies”. Again, the Christian hope is bodily – we hope for a bodily resurrection, just like Jesus'. But more than this, groaning is a normal, healthy part of the Christian life. Paul is no triumphalist, who thinks that discipleship consists of ever-greater thrills and bliss. No, we follow a crucified messiah and our fundamental experience is of frustration, which is the necessary precondition for hope, for who hopes for what is already present, already manifest? Groaning is spiritual – not grumbling, mind you – but groaning, a deep yearning desire for all that is wrong to be set to rights. And that deep desire is inspired by God’s Holy Spirit, since it is those who have tasted the first fruits of that Spirit who groan. There is way in which being a Christian ought to lead us to being less content, less satisfied, less ready to make our peace with a broken world as though such brokenness is acceptable.

But if we keep reading our passage, we find that not only is creation groaning, not only are we groaning, but the Spirit also groans. In verse 26, where the Spirit intercedes with sighs too deep for words, it’s the same Greek word Paul used earlier for our groaning: this discontented yearning for the renewal of all things, this deep desire for the resurrection of Jesus to be expanded and applied to all creation, extends into the heart of God. God too groans.

We are again, therefore, invited to be godly. If Psalm 104 helped us to be a little like God in caring for a community of life that extends beyond human projects, Romans 8 teaches us to be a little like God in yearning for the renewal of all things. These two passages give us a way of looking at the world in which the rest of creation is not merely a backdrop to an exclusively human drama. We discover wider horizons as we come to see ourselves as creatures in a community of life, as sharing with all life a fundamental dependence upon God’s provision and interdependence with other creatures. And we are invited to see ourselves as sharing with all creation a fundamental frustration, a desire for our brokenness to be healed, our pollution cleaned up, a desire grounded in God’s own desire that all things be made new in Christ.

Because the pollution degrading our lives isn’t just the rubbish dumped in a local park, it isn't even just the rubbish we’re collectively dumping into the oceans and atmosphere, largely out of sight and not as easily cleaned up with a pair of gloves and some elbow grease, pollution that is altering the very chemistry of the air and water, changing the climate, acidifying the oceans. Even more than these, the pollution degrading our lives is also the rubbish we allow into our hearts when we place ourselves at the centre of our own lives, when we live as though we were something other than creatures in a vast web of life, when we pretend that salvation doesn’t include the rest of creation. All this needs to be cleaned up too.

And so in the context of these passages, our efforts today become far more than just being good citizens, or kind neighbours, or taking pride in our local area, or seeking to make some amends for times we may have trashed the place. In the grace of God, they can become a little taste of the Psalmist’s vision of true creaturehood, a little taste of Paul’s Spirit-filled discontentment with disorder. In God’s hands, our efforts today can become another step on a journey into following Jesus with our whole lives, a journey that may break our fingernails, that may break our hearts, but which is the only path towards true joy.

Don't breathe too deeply, and other stories

Air pollution: 97% of EU citizens are exposed to levels of tropospheric ozone above WHO recommended limits. "On average, air pollution is cutting human lives [in Europe] by roughly eight months and by about two years in the worst affected regions". The situation is considerably worse in many parts of the world. The true cost of the public health burden on respiratory function of burning coal in China, for instance, is perhaps as high as 7% of annual GDP, even before climate costs are considered. A 2011 study of the external costs of coal in the US (excluding climate costs) found an annual price tag between 1/3 and 1/2 a trillion dollars.

Climate change is here: Climate change is already contributing to the deaths of nearly 400,000 people a year and costing the world more than $1.2 trillion, wiping 1.6% annually from global GDP, according to a new study. The impacts are being felt most keenly in developing countries, according to the research, where damage to agricultural production from extreme weather linked to climate change is contributing to deaths from malnutrition, poverty and their associated diseases. Air pollution caused by the use of fossil fuels is also separately contributing to the deaths of at least 4.5m people a year, the report found. That means failing to tackle a fossil fuel based economy will contribute to something like 100 million deaths by the end of next decade.

Warming oceans: warming and acidification will cut the productivity of fisheries in many countries. "About 1 billion people depend on seafood as their main source of protein. But some of those countries most dependent on fishing are expected to lose up to 40% of their fish catch by the middle of the century." Hardest hit will be the Persian Gulf, Libya, and Pakistan. Of course, this is just from carbon-related changes and does not take into account patterns of overfishing, invasive species, pollution, eutrophification, stratification, shifting currents or habitat loss from coral reef degradation. And even the size of fish will shrink in warmer oceans.

Dying trees: Who will speak for the trees? Trees are dying by the millions all around the world due to a wide range of factors. Not just deforestation - which, though it has slowed down a little in Brazil, still continues with increasing rapidity elsewhere - but also due to ground level ozone pollution, infectious diseases (a third of all UK trees face wipeout from a new fungal threat that is expected to wipe out over 90% of Danish Ash trees) and a variety of threats associated with climate change, such as heat stress, invasive species (pine bark beetle) and droughts. For instance, last year's drought in Texas killed over three hundred million trees (or about 6% of all its trees). Heat stress has been linked to widespread tree mortality in scores of studies over the last few years.

Ocean acidification: A basic primer with FAQs, including excellent brief answer to common misconceptions.

Killer cats: How much do cats actually kill? The Oatmeal summarises some recent research. There are hundreds of millions of domestic cats around the world, and tens or hundreds of millions of feral cats. They are taking a big toll on small wildlife.

Australian coal: Australia's carbon price, far from signalling the "death of the coal industry" as claimed repeatedly by the Opposition, has apparently done little to dent the explosive growth of coal exploration in the country. Australia is the world's largest exporter of coal, fifth largest extractor of fossil hydrocarbons globally and has the highest per capita domestic carbon emissions in the OECD. Despite setting very modest carbon reduction targets in recent legislation, both government and industry are planning on a doubling of coal exports in the coming decade, representing emissions many times greater than Australia's tiny domestic reductions, which will largely come from international offsets in any case.

It's a sin

"To commit a crime against the natural world is a sin. For humans to cause species to become extinct and to destroy the biological diversity of God's creation, for humans to degrade the integrity of the Earth by causing changes in its climate, stripping the Earth of its natural forests, or destroying its wetlands [...] for humans to contaminate the Earth's waters, its land, its air, and its life with poisonous substances - these are sins."

- Bartholomew I, Ecumenical Patriarch of the Eastern Orthodox Church.

Does anyone want to dispute this? Can we really silence the voice of countless species, shift the global climate to a less hospitable state, pollute the air and water that our neighbours breathe and drink, plunder the oceans of their bounty, irreversibly transform unique ecosystems into much less complex states, cause animal suffering on an industrial scale through cruel and unnecessary treatment - and do all this largely for the sake of unnecessary luxuries - and yet maintain a clear conscience before our Creator?

When was the last time you heard such blasphemies against the Spirit of Life mentioned in a sermon? When were you last exhorted to turn to the One through whom and for whom all things were made in order to seek forgiveness and to find a new way of being human in a groaning world?

Assorted opinions

The Conversation: Celebrating 150 years of captivity. I am increasingly uneasy about the ambiguities involved in most zoos. This piece articulates a number of them succinctly.

NY Mag: Sugar Daddies. Sugar Daddies are "private donors or their privately held companies writing checks totaling $1 million or more (sometimes much more) in this [US] election cycle." Some profiles on those spending most to influence the 2012 US presidential election.

Biologos: Thinking aloud together (part 2, part 3). Scot McKnight ponders how to get scientists and pastors talking about the implications of evolutionary biology and human origins.

Rachel Held Evans: 15 reasons I left church. Though many are quite US-centric, these are worth pondering. I'm sure I could add a few more.

Stephen King: Tax me, for F@%&’s Sake!. Multi-millionaire horror writer joins Warren Buffet and numerous other super-rich figures in calling for much higher taxes on themselves. King brings his own (very profitable but not always highbrow) blend of narrative shock and awe to the argument.

ABC: Why we hate Gillard so much. "[T]here are three pertinent distinctions between this government and the Howard Government: it is a Labor Government, it is a minority government, and the current prime minister is a woman."

Brad reflects on economies of deception - "When the pursuit of profit becomes a self-justifying end, truth becomes a readily dispensable commodity, because truth will not maximize profit" - and reviews the important book Merchants of Doubt.

We ain't seen nothing yet

A short video examining the impacts of climate change on wild species with commentary from Nobel laureate Camille Parmesan. Winter is shrinking and the critters are on the move.
H/T Michael.

An excellent (and brief) theology of climate change

"Reading the Bible in the context of climate change gives a vision of hope in God’s faithfulness to creation, a call to practise love and justice to our human and other than-human neighbours, and a warning of God’s judgement of those who fail to do so. In this context, closing our ears to the voices of those most vulnerable to climate change would be nothing less than giving up our claim to be disciples of Christ."

- "Hope in God's future: Christian discipleship in the context of climate change".

This 2009 report from the Joint Public Issues Team of the UK Methodist, Baptist and United Reformed Churches is probably the best brief theological treatment of climate change I have seen. I particularly appreciate its insightful discussion of hope in §2.2, as well as its handling of neighbour love in §2.4-5.

Regarding the former, the report affirms that God's faithfulness is greater than humanity's brokenness. Ultimately, there is nothing we can do to thwart God's redeeming purposes for his creatures. The wording in the report is carefully chosen, as I discovered when I pressed one of the authors in conversation. While the panel agreed that human failure has the capacity to cause us and the other creatures on our planet very serious and lasting harm, there was disagreement over this harm extended as far as the possibility of total self-destruction. Either way, when relating human responsibility and destructive capacity to divine promises of faithfulness, if the result is something other than a grace-filled sending into service of God and neighbour, then we're doing it wrong. Any theology that results in either frenetic desperation or apathetic passivity is thereby seriously deficient.

Regarding neighbourly love, the report very helpfully (though not uncontroversially) uses the category of neighbour to include a number of groups containing many members we have not met (and most likely never will prior to the resurrection). First, it includes our brothers and sisters in distant lands (Africa and Pacific island nations are highlighted), who are already being negatively affected by changing climates and sea levels, and for whom the future seems to hold the threat of far worse. Second, we are also neighbours to future generations, the young and as yet unborn. These begin with but extend well beyond our own children. In this context, our children are the symbol and most immediate instantiation of our obligations to the future, but our horizon must be lifted beyond one or two generations since our actions today will have major consequences for centuries and even millennia to come. Third, the report welcomes the community of creation as our neighbours and so implies that the sphere of our moral life extends beyond the human. Section §2.5 has a very useful summary of scriptural teaching concerning other creatures and whether we are comfortable with the application of the term "neighbour" or not, the underlying claim of their bearing moral significance ought to be entirely uncontroversial.

With these considerations in mind, the more one learns about the science of climate change, the more the commands to love our neighbour and seek justice invite us to see our present behaviour (personally and socially) as a gross violation of the responsibility to care for those in whom our Father delights.

The document emphasises the necessity of repentance in response to climate change. This is undoubtedly correct, yet let us remember that our climate predicament is not rooted in only greed and apathy, but also in a tragic failure of vision. In embracing an economy based on the combustion of fossil fuels, we exhibited a form of ignorance. We can debate the relative innocence of this ignorance in the early days of the Industrial Revolution, but it has been increasingly clear for at least five decades that our failure of foresight is culpable. Carbon-intensive energy production has shaped our habits, assumptions and aspirations in just a few short years to the point where living without them has become unthinkable. But unless we learn to think anew then they will make our planet unliveable.

Let me end with another sobering quote worth pondering.

"In encountering biblical warnings about the consequences of failing to love and deal justly with those in need, it is hard to escape the conclusion that in continuing to emit carbon at rates that threaten our neighbours, present and future, human and other than human, we are bringing God’s judgement upon us. Even here we should not despair: that God judges rather than abandons us is a sign of God’s grace and continuing love for us. But in our encounter with God’s word in the context of climate change we should be clear that, while we have grounds for hope in the future God will bring if we act in accordance with God’s love for all creation, we also have grounds for fear of God’s judgement if we continue to fail to respond to the urgent needs of our neighbour."

Twenty-two reasons to love the earth

Why Christians take the extra-human creation seriously:

1. God declares all things good; he made them and blessed them. Even before the arrival of humanity, God declared his handiwork "good" and blessed it (Genesis 1).

2. God sustains and cares for all life, not just human life. Psalm 104 and Job 38-41 celebrate the created order in its bounty, complexity and divine providence outside of reference to human affairs. In Matthew 10.29 and Luke 12.6 Jesus teaches that not even a single sparrow escapes the caring notice of God. Why should we disparage or dismiss that which God cares for?

3. God's plan (intimated and initiated in the resurrection of Christ) is the renewal of all things through their liberation from bondage to decay. Why would redemption be of anything less than the scope of creation? We hope not for redemption from the world, but the redemption of the world.

4. "The earth is the LORD's and everything in it!" (Psalm 24.1). How we treat the creation is a reflection on what we think of the Creator. My parents built and own the house where I grew up; if I decided to ransack it to make a quick profit, that would reveal something deeply broken about my relationship with them.

5. Human economy is a wholly owned subsidiary of the environment. We depend on natural ecosystems for every breath we take, every mouthful of food, every sip of clean water. The "environment" is not simply the background to our everyday activities, the earth is our home. Even if we thought our obligations ended with humans, we would have pressing reasons to care for life beyond humanity. This is basic prudence. (Proverbs 8.12)

6. Our livelihoods are a fraction of our current lifestyle. That is, we can easily thrive on far less than we presently consume, indicating that our culture generally accepts idolatry in the form of consumerism, where our purchases define our identity. We can easily repent of our idolatrous over-consumption without any threat to our livelihoods (though there may be some industries that need to shrink significantly or die altogether). Natural ecosystems are not a necessary victim of our flourishing; there is no ultimate competition between our well-being and that of the rest of the planet's living systems.

7. Human beings are not souls trapped in bodies, but embodied lives. Our future is resurrection like Christ's and any spirituality that ends up hating the body (and the natural world upon which it relies) is an expression of what Nietzsche correctly diagnoses as ressentiment. True spirituality is earthy. (Matthew 6.10)

8. We are members of the community of creation, not demi-gods without obligations towards our fellow creatures. Anthropocentric domination is a misreading of godly human authority as caring service. (Genesis 1-2)

9. We need the extra-human creation in order to fulfil our role (and they need us) in joining together in praise of the Creator (e.g. Pss 96; 148).

10. God has filled the world with beauty and only the hardhearted and blind ignore it.

11. God's saving purposes are not limited to humans. If God has not limited his gospel to one particular race, age, gender, culture or class, why would he limit it to one species? Jesus' death was for all creation (Colossians 1.15-20). In the archetypal salvation narrative of Genesis 6-9, Noah and his family are saved along with representatives of the rest of the community of creation.

12. Wisdom requires paying attention to the world beyond the human. Jesus enjoins us to consider the sparrows and lilies (Matthew 6.26, 28). Wise king Solomon spoke of trees (1 Kings 4.29-34) and Proverbs 12.10 points out that "The godly care for their animals, but the wicked are always cruel". Remember that the world's first animal welfare organisation, the RSPCA, was founded by William Wilberforce, the same man who helped lead the campaign to abolish modern slavery.

13. The journey of becoming a neighbour involves the ongoing expansion of our horizon of love. When we are gripped by God's love, we are freed from the echo-chamber of our own concerns into caring for our neighbour. But just who is our neighbour? The answer to that question can never be delimited in advance but must be discovered as we come across those in need. Are other creatures also (in some sense) our neighbours? In the end, I believe so. For instance, Deuteronomy 24-25 places concern for the needs of oxen amongst concern for poor labourers, the widowed, orphans and aliens. Compassion is not circumscribed by the human.

14. Our neglect is having dire consequences, but the freedom to repent is the first and most foundational freedom.

I'm truly sorry Man's dominion
Has broken Nature's social union,
An' justifies that ill opinion,
Which makes thee startle,
At me, thy poor, earth-born companion,
An' fellow-mortal!

15. The earth is our mother. Remember, anthropomorphism is distinct from deification and this particular one is ancient and scriptural (Genesis 1.24; Romans 8.22).

16. God has promised to "destroy the destroyers of the earth" (Revelation 11.18). Divine justice is not limited to our mistreatment of him and one another. God's transformative evaluation (otherwise known as his judgement) embraces all the deeds done in the body (2 Corinthians 5.10), not just those that directly relate to human interactions.

17. Failure to attend to the needs of the more than human creation causes real and serious harms to our human neighbours. Ecological injustice is a major cause of human suffering. (Romans 13.10)

18. Throughout the holy scriptures are examples of idolatry (the worship of creatures rather than the Creator) leading to negative ecological consequences. (e.g. Leviticus 18)

19. Mistreating other animals is a failure of compassion. Wisdom embraces more than human needs. (Proverbs 12.10)

20. Greed, hubris and fear are major motives behind the systems, cultures, actions and inactions that are degrading the Earth. (Luke 12.15)

21. There are demonic powers that destroy life, oppress people and seek to deceive us all that are operative in the desecration of God's good world. (Ephesians 6.12)

22. And finally, because God calls humanity into the care of this place. Stewardship is a much-abused concept, but within a broader theological vision of creation and humanity, it has its place. (Genesis 1-2; Ps 8)

Which of these do you find most compelling? Least plausible? What have I missed?

Our ecological crises: Wake up and smell the stats

I'd like to put together a list of credible ecological statistics from reputable sources as a resource. Please post links to any such existing lists you are aware of or add any that have grabbed your attention (please make sure you include a source). To start us off, here are a few off the top of my head and in no particular order:

• Humans now affect over 80% of the world's land, 100% of the oceans and 100% of the atmosphere. Around 40% of the oceans have been "strongly affected" by our activities.

• Half of the world’s tropical forests have disappeared since World War II and roughly another 10 million hectares are being felled each year — the equivalent of 40 football fields every minute. The majority are being cleared by illegal loggers.

• Seventy-seven percent of global fisheries are fully exploited, over exploited or have been depleted. Based on 1998 data, the UN Food and Agriculture Organization estimates that global fishing fleets "are 2.5 times larger than needed."

• Marine apex predator numbers (i.e. large fish and sharks) have declined by 90% over the last 50-100 years, mainly due to overfishing (more stats on marine life decline). Another recent study put tuna decline at 60% in the last 50 years.

• Deep-sea trawling damages an area of sea bed twice the size of the contiguous USA each year.

• We're removing 9-10,000 tonnes of fish from the ocean every hour.

• As far as we can work out (and there are wide error margins on this one), species are currently going extinct at something like 100-1000 times the background rate of extinction, faster than at any time since the extinction of the dinosaurs 65 million years ago. It is likely that somewhere between 5,000 and 30,000 species become extinct each year. All the primary drivers of these trends are linked to human activities: land use changes, habitat destruction, pollutants, invasive species, anthropogenic climate change.

• Twenty-two percent of the world's plant species are threatened, and another 33% have an unknown status.

• Twenty-two species of Australian mammals become extinct between 1900 and 1960. Recently, mammal populations in Kakadu have gone into freefall.

• In the 1950s there were 450,000 lions worldwide and now there are only 20,000. Leopards are down from 700,000 to 50,000, cheetahs from 45,000 to 12,000 and tigers from 50,000 to just 3,000. And in the last forty years, elephant numbers have halved across protected areas in West and Central Africa. Globally, since 1970, wild vertebrate numbers have declined by almost one third.

• One study in 2001 put the annual cost of alien invasive species to the global economy at US$1.4 trillion annually, or about 5% of total GDP.

• Overall, current ecological damage is estimated to cost the global economy US$6.6 trillion annually (yes, with a "t").

• An area of arable land roughly the size of Greece or Nepal is lost to soil erosion and desertification each year. Since 1950, 1.9 billion hectares (4.7 billion acres) of land around the world has become degraded.

• By 1995, humans consumed 20% of global net terrestrial primary production. By 2005, it was 25%.

• Earth overshoot day occurs earlier each year. This is a notional measure designating the point in the year where global consumption exceeds the annual renewable biocapacity of the planet. In 2011, it falls on 27th September. Another way of saying this is that in 2010 the worldwide human population used about 135% of the resources the earth can generate in a year.

• Between 2000 and 2010, the number of cars and motorcycles in China increased twentyfold and there are now between 800 million and one billion cars in the world.

• As we burn 196,442 kilos of coal, 103,881,279 litres of natural gas and 150,179 litres of oil a second, we're dumping 62,500 tonnes of heat-trapping emissions into the earth's atmosphere every minute. Since the industrial revolution, we have increased the carbon dioxide in the atmosphere by more than 40% and increased the acidity of the oceans by 30% (a rate faster than anything seen before in Earth's history). The radiative forcing of the carbon dioxide human activities have put in the atmosphere is the equivalent of adding the energy of more than ten Hiroshima bombs every second and is likely the most significant contributing factor in Greenland losing around 9000 tonnes of ice every second (and accelerating), in about 90% of glaciers globally retreating, in precipitating the largest marine migration in two million years due to warming oceans and in ensuring that the last 318 consecutive months have had a global temperature above the 20th century average. The last month with below average temperatures was February 1985.

• Arctic summer sea ice has declined by 40% in extent and more than 75% in volume over the last three decades and 2011 saw new records for lowest extent and volume since records began. Due to increased summer melt, the fabled North West passage through the remote islands of Canada has been open to commercial shipping without icebreakers only four times in recorded history: 2011, 2010, 2008, 2007.

• Nearly 5.5 billion people (about 80% of global human population) live in an area where rivers are seriously threatened.

• The rate at which we are extracting groundwater has more than doubled between 1960 and 2000 and since 1960 18 trillion tonnes of water have been removed from underground aquifers without being replaced, enough to raise global sea levels by an average of 5 cm.

• In 1960, the Aral Sea was the world's fourth largest lake yet by 2000 it had shrunk to 20% of its original size due to over-irrigation on its feeder rivers.

• We put more than six million tonnes of plastic in the oceans annually, which is something like eight million pieces of litter each day, and over 119,000 items floating on every square kilometre of ocean.

• It is likely humanity has had a greater effect on the nitrogen cycle than any other phenomenon for the last 2.5 billion years.

Note that none of these are projections of present trends, they all relate simply to our present condition. This is currently an unsystematic sample; I have not (yet) tried to cover all of the various ecological and resource crises. This post may grow as I continue to gather more information.
I also posted some further statistics back here, though have not had a chance to post links to all the sources of those, and their credibility is something of a mixed bag.

The Cove: would you eat a dolphin?

Continuing my recent run of excellent documentaries (see Food Inc and Inside Job), I also recently saw The Cove. For what it's worth, all three were nominated for the Academy Award for best documentary feature, and two won. All three currently receive over 95% on Rotten Tomatoes.

Unlike the other two, however, The Cove has a more local focus. Focussing on a small cove on the Japanese coast, the film is paced as an mystery thriller in which the dark secrets of a place are gradually brought to light. The film's heart and central voice is Ric O'Barry, a former dolphin trainer turned activist. O'Barry was responsible for catching and training the five dolphins who played the title character in the popular 1960's TV series Flipper. Yes, you now have the music stuck in your head. It was catchy. Yet when his favourite individual committed suicide (this is how O'Barry describes it), he was forced to reconsider the ethics of keeping wild dolphins in captivity. By the next day he was being arrested for attempting to liberate other dolphins from the marine park where he worked. O'Barry's years of marine animal activism led him to Japan, the premier supplier of dolphins for the multi-billion dollar marine amusement park industry. And from there to a single small cove where most of the wild dolphins for sale are caught. However, apart from the cruelty and stress experienced in captivity by these intelligent creatures, the darker secret of the place, initially only hinted at and deliberately concealed by local fishermen and police, is slowly revealed to the viewer as the film crew risk arrest to get footage. Hidden cameras placed under cover of darkness record the grisly fate of the ten thousands of dolphins who are rounded up annually and yet are not suitable for exploitation as marine entertainers. The film's denouement is not for the queasy or faint of heart.

This is a film that deliberately seeks a significant emotional engagement with the viewer. Our sympathy for the dolphins is carefully cultivated and righteous outrage stoked. The perspective of the fishermen is noted, yet there is no attempt at impartiality here. We are called upon to take sides. The role of villain is left to the Japanese, and there is significant danger of being invited into an all too easy condemnation from a distance. The violence and cruelty done to animals in our name closer to home is only passingly noted. Nonetheless, this film is worth seeing as another step in developing a deeper affinity for creatures beyond the human, and for thinking again about how we treat other members of the community of creation.

For those in Australia, it is freely available on ABC's iView for the next two weeks.

Are all foods clean? A review of Food Inc.

"The way we eat has changed more in the last fifty years than in the previous ten thousand."

- Food Inc., opening line.

"'Do you not see that whatever goes into a person from outside cannot defile, since it enters, not the heart but the stomach, and goes out into the sewer?' (Thus he declared all foods clean.) And he said, 'It is what comes out of a person that defiles.'"

- Mark 7.18b-20 (NRSV).

Jesus' words were a radical challenge to the Jewish practice of his day, overturning the Old Testament food laws and the traditions that had grown around them. Jesus' redefinition of purity as a matter of the heart and what comes out of it rather than the mouth and what goes into it has left an important mark on our eating habits; we don't think twice about tucking into a crab soup or creamy bacon pasta.

But perhaps sometimes, as a result of this very passage teaching us to see food as a non-issue, Christians can miss the ways in which our hearts may be deceived even as we eat food that Christ declared clean. In particular, there are ways of eating that fail to love our neighbour and fail to adopt a properly human, humane and humble attitude towards the rest of the created order. Our hearts may be defiled, even as we consume delicious feasts.

For anyone who is largely ignorant of contemporary industrial agriculture and its practices, Food Inc. is a good place to start to investigate where our food comes from. It is primarily a US perspective, and some of the details do differ elsewhere in the industrialised world, but not always by a great deal. Most urban dwellers are unaware of the social, ecological, animal and economic realities that get our typical diet into the supermarket. And most are surprised to find just how far we have departed from the stereotypical pictures of rural life still found in children's books and on food packaging. As in all kinds of other ways, the last fifty years or so have been truly revolutionary in this regard. I will not attempt here to summarise the various threads followed by the film, tracing the damage done to workers, animals, soil, waterways, other nations and farmers themselves by contemporary methods of industrial food production, though I was a little surprised to note that there were significant points still left unsaid, even after a string of unpalatable revelations.

But the film is not all ugliness and disgust. Having lifted the lid on the true cost of our cheap food, it moves on to explore two somewhat contradictory approaches to an alternative. On the one hand is an attempt to fight fire with fire, to build an organic and ethical food industry that can compete with factory farming by building a market for organic products in mainstream distributors at a competitive price. On the other is the pursuit of regenerative farming that moves beyond merely being organic to question the broader economic and political structures that govern the whole business. One asks us merely to change our consumption patterns and has faith in the market to deliver the goods that we demand; the other questions the very forces that help to (de)form those demands. The former, more pragmatic, approach is making significant inroads when measured by market share, but does it represent a form of greenwash, a slight improvement that actually serves to dull the necessary critique of a deeply flawed economic and political system? Or is the latter too idealistic and risks missing out on making small but real gains that are actually available for the sake of goals too radical to ever gain widespread acceptance?

This tension is a frequent one in ethical thought, where compromise needn't always be a dirty word, but where the possibility of self-deception via superficial changes is also ever present. This documentary is worth seeing, whether you are blissfully unaware of the origin of your next meal or already struggling with the ethical questions raised by contemporary food practices.

Jesus, who taught us that all foods are clean, also taught us to pray "give us this day our daily bread", and identified his body and blood with elements we take into our mouths. He was not seeking to remove food from the realm of faithful living before God, but to deepen our perception of what joyfully wholesome food might look like. It cannot be identified merely by its flavour or appearance, but depends on the relationships with our neighbours (human and otherwise) that it represents.

Can you give thanks for what will be put in front of you today?

Wisdom in the wild, and other stories

Orion: Wisdom in the wild. What are the effects of removing the aged from a population? Are our hunting and fishing habits not only decimating numbers, but also breaking the cultural continuity of animals?

Guardian: My son, the terror suspect. A father tells the brutal and moving story of his son's conversion to Islam, travels to Pakistan, experiences fighting for the Taliban and eventual capture and suffering at the hands of his own government.

Common Dreams: One more reason why mountaintop removal is really stupid - along with poisoning rivers, destroying forests, levelling mountains and contributing to the destruction of a livable climate, it also doubles cancer rates in the local area.

Bright Green: What's happening in Somalia is no natural disaster.

And the prize for best rant on the Australian carbon price goes to this piece of inspired prose (which comes with a language warning).

Evangelicals ought to be greener than the Greens

Guest post by Mick Pope

What does the gospel say about caring for creation?
Evangelicals should be at the forefront of creation care, regardless of the issue. The Bible is far greener than the Greens can ever be precisely because we don't "hate humanity" (as the Greens are sometimes accused of doing) but should have a proper biblical anthropology in which humanity is made by God from the good dirt and called by God to the noblest of tasks. However, one of the problems with some strands of Evangelicalism at various points of history is that it hasn't taken biblical anthropology seriously enough. Because we belong with the dust from which we were made and will be bodily resurrected, matter matters, including matter that isn't human.

Genesis 1 makes it clear that the Earth is the divine temple and that humans are the idols/images in that temple (interestingly, the word used for "image" in the ancient Greek translation of Genesis 1.26-27 is the same word elsewhere used for pagan idols), representing God to the rest of creation. This rules out any negative views towards the dominion mandate, since it is in God's image that we are to rule.

Psalm 104 is oft neglected and makes a couple of things clear. Firstly, God cares for creatures that (at the time) lay outside of the human economy, indeed for creatures like lions that were often harmful to the human economy, because he took delight in them for their own sake. It is a Psalm in praise of God's own creative wisdom. Notice too how the Psalmist places human economic activity alongside that of his care of the rest of creation. It is a small step to see that if God cares for and tends the wild places, we have no right to interfere with that, and as we carry out dominion in his name we should be also caring for wilderness, not to our own detriment but not to its neglect either.

The third important passage is Romans 8:19-25, which shows how intimately our future and that of the non-human creation are tied together. Creation groans for its own liberation as it has suffered under human misrule because of our idolatry. Note a solid biblical critique of materialism and paganism - we can't afford to leave creation care to atheists or pantheistic Greens since it is our calling. Still, when those groups take caring for creation more seriously than us they shame us. Note too that if creation waits for liberation we don't "save the Earth" but we do act in hope for the future. Just as when we seek to be more holy we don't save ourselves but live in hope of our final sanctification.

So caring for creation matters for Evangelicals.

What about climate change? Is it disingenuous for Christian organisations like Ethos to support the mainstream scientific view without giving equal time to those who are sceptical? As a meteorologist and a PhD who has followed the debate I'd say the science is pretty sound, and that we at Ethos are following the understanding laid down by one hundred and fifty years of direct observation of temperatures, at least a thousand years of proxy data from various independent sources, the best models of the day that can only reproduce the twentieth century trends with greenhouse gases included in the model, and a whole slew of research based on various observations of temperature extremes, changes in rainfall patterns, melting glaciers, spreading tropical diseases and so on.

Addressing climate change is part of a much larger project. Evangelicalism has much to repent of (in my opinion) and has and continues to miss its mission of creation care and opportunities to live out the gospel.

Dr Mick Pope is a meteorologist and coordinator of Ethos Environment. An earlier version of this post appeared as a comment on the Ethos site.

In case you're short on things to read

Eric ponders Animality and the Word of God: where to draw the boundaries between human and non-human animals and what the theological import of that relationship is. He also posts one of my favourite T. S. Eliot poems, which happens to be relevant to the discussion.

Kevin highlights the real problem with genetically modified (GM) food. It's not that it might be poisonous to our bodies, but that it is toxic to our body politic.

Dana offers a a case study in scientific integrity. Though this is his first foray into the Guardian, I've read quite a bit of Dana's writing and he knows what he's talking about (he's also now posted a further analysis of the replies to his Guardian piece). RealClimate recently published a piece with a similar theme but taking an example from a very different field.

Richard wonders whether individual action is pointless, given the scale of the challenges we face. His answer: our actions may not make a difference, but our example might. An excellent paper going into much more detail on the inadequacy of merely personal lifestyle changes can be found here.
H/T Chris Taylor.

Mongabay asks "What's so wrong with palm oil?", and answers in great detail.

Greenfyre wonders what if there had been no BP oil spill? He offers a perspective which was later mirrored by The Onion: ensuring that all the oil reaches its desired destinations is also an ongoing catastrophe of an even larger scale.

And Jeremy compares our present need for rapid and radical social change with what was achieved in the UK during WWII:

"There is no underestimating the scale and pace of change that happened during the war. Coal use dropped by a quarter, general consumption fell by 16%, car use dropped 95%. Sacrifices were made, but as people ate less and often ate better, levels of health and fitness rose accordingly. Infant mortality and the suicide rate fell, and spending on entertainment was one of the few areas that grew."

See also this piece by Caroline Lucas MP.

To a Mouse

Tonight is Burns Night, a national evening (week, really) of celebration here in Scotland (and around the globe) in honour of Robert Burns. Below is one of his best known poems and for good reason. It was penned by Burns after his plough had turned over the nest of a small field mouse. Enjoy! (Or repent, as appropriate.)
Translation help for those struggling with Burns' Scots can be gained here.

Wee, sleekit, cowran, tim'rous beastie,
O, what panic's in thy breastie!
Thou need na start awa sae hasty,
Wi' bickering brattle!
I wad be laith to rin an' chase thee,
Wi' murd'ring pattle!

I'm truly sorry Man's dominion
Has broken Nature's social union,
An' justifies that ill opinion,
Which makes thee startle,
At me, thy poor, earth-born companion,
An' fellow-mortal!

I doubt na, whyles, but thou may thieve;
What then? poor beastie, thou maun live!
A daimen-icker in a thrave 'S a sma' request:
I'll get a blessin wi' the lave,
An' never miss't!

Thy wee-bit housie, too, in ruin!
It's silly wa's the win's are strewin!
An' naething, now, to big a new ane,
O' foggage green!
An' bleak December's winds ensuin,
Baith snell an' keen!

Thou saw the fields laid bare an' wast,
An' weary Winter comin fast,
An' cozie here, beneath the blast,
Thou thought to dwell,
Till crash! the cruel coulter past
Out thro' thy cell.

That wee-bit heap o' leaves an' stibble,
Has cost thee monie a weary nibble!
Now thou's turn'd out, for a' thy trouble,
But house or hald.
To thole the Winter's sleety dribble,
An' cranreuch cauld!

But Mousie, thou are no thy-lane,
In proving foresight may be vain:
The best laid schemes o' Mice an' Men,
Gang aft agley,
An' lea'e us nought but grief an' pain,
For promis'd joy!

Still, thou art blest, compar'd wi' me!
The present only toucheth thee:
But Och! I backward cast my e'e,
On prospects drear!
An' forward, tho' I canna see,
I guess an' fear!

- Robert Burns, To a Mouse, 1785.

A manifesto of sorts

We have enough.
We can share what we have.
If we used less, it would be fine.
We can move ourselves.
The economy does not need to grow in order for us to thrive.
Business can be ethical and fair.
Business can express and nurture cultural values.
Health is the care of humans.
Public space belongs to humans.
We can meet at the market face to face.
We can have humane relationships with the animals we depend on.
We can work with Earth's systems.
We can build our homes and buildings to last for 600 years.
We look upstream to manage our waste.
We derive wealth from our waste.
We protect and restore what nature creates.
We listen to what Earth's complex systems tell us.
Our leaders listen to us and derive power from the mana of ethical behaviour and decisions.
The powerful protect the weak.
We are becoming indigenous.
We are weaving all the threads together.
The most important people in our village are those who will be us some day
and we are listening to them.

- From a statement adopted at the Signs of Change conference.

Are there any of these that particularly stand out to you? Any with which you violently agree or politely disagree (or vice versa)?
H/T Tom.

The real elephant in (or disappearing from) the room

The first rule of biodiversity is, you don't talk about biodiversity.

This is your life and it is ending one species at a time.

Yes, ok, so Edward Norton was recently(ish) appointed UN goodwill ambassador for biodiversity and this gives the possibility of all kinds of Fight Club quips. Fight Club remains one of my all time favourite films, but unlike his character in the film that redefined IKEA, this time Norton seems to have worked out who he is and what he wants to say. He has written a Guardian piece worth reading.

I've said many times before that climate change is not the greatest moral challenge of our time. Indeed, I don't even believe it is the greatest ecological challenge (and not just because putting in the basket labelled "environment" can make it seem like a luxury cause for the rich). Out of all the ecological crises we face, some are more pressing than others. Yet there are (at least) three ways to measure threats: how soon they will really begin to hurt, how much hurt they might do, and how long they will continue to hurt. In other words, their proximity, scale and duration.

From what I've read, biodiversity loss "wins" as the real elephant in (or disappearing from) the room. Perhaps not on proximity - other issues may well cut into human well-being sooner - but in terms of both scale and duration biodiversity losses have all kinds of potentially enormous (and largely unknown) knock-on effects. Most biologists agree that we are currently at the opening of the sixth great extinction event, that, viewed in retrospect, the present era will likely be visible as on a par or worse than most of the cataclysmic biological events on geological timescales. Humanity has become a force of nature.

And it is not just extinctions, but the loss of genetic diversity with species and of the functions that species decimated but not yet extinct no longer play in the web of life.

Haven't species always gone extinct? It's true; we don't see many dinosaurs around today. Indeed, based on fossil records, only about ten percent of all the species to have existed are still around today. Yet the current rate of loss is likely to be between one hundred and one thousand times the background natural rate, and all the primary drivers of these trends are linked to human activities: land use changes, habitat destruction, pollutants, logging, over-exploitation, invasive species and anthropogenic climate change.

Why do we care? Once again, if our undoing of God's creation isn't enough to make us sit up and take notice, there remains naked self-interest. Biodiversity loss has been likened to flying in a plane and watching the rivets pop out, one by one. Each one may not cause the failure of the plane, but cumulatively, things will get far less stable once enough rivets are lost.

And yet public awareness of biodiversity is poor. Campaigns in the past have focussed on individual charismatic megafauna. But while whale or rhinos might steal the headlines, the real losses are occurring all over the complex webs of interdependence that hold ecosystems (and the services they provide human society) together.

Currently underway in Japan is a major international Convention on Biological Diversity. A previous convention in 2002 set targets for 2010 that have been missed by a wide margin, according to a major biodiversity report published earlier this year.

Disappointingly, Australia hasn't really bothered to take the present meeting seriously, sending neither PM nor even environment minister, though over 100 heads of state or environment ministers from around the world will be present during the final days of the convention.

This too is part of our world today. Unless we begin to understand the effects our idolatries have on our planet as well as our souls, then we will remain enslaved to self-destructive patterns of life.

Sex and singing: creation and creating co-worshippers

Praise YHWH!

Praise YHWH from the heavens;
   praise him in the heights!
Praise him, all his angels;
   praise him, all his host!

Praise him, sun and moon;
   praise him, all you shining stars!
Praise him, you highest heavens,
   and you waters above the heavens!

Let them praise the name of YHWH,
   for he commanded and they were created.
He established them for ever and ever;
   he fixed their bounds, which cannot be passed.

Praise YHWH from the earth,
   you sea monsters and all deeps,
fire and hail, snow and frost,
   stormy wind fulfilling his command!

Mountains and all hills,
   fruit trees and all cedars!
Wild animals and all cattle,
   creeping things and flying birds!

Kings of the earth and all peoples,
   princes and all rulers of the earth!
Young men and women alike,
   old and young together!

Let them praise the name of YHWH,
   for his name alone is exalted;
   his glory is above earth and heaven.
He has raised up a horn for his people,
   praise for all his faithful,
   for the people of Israel who are close to him.

Praise YHWH!

- Psalm 148 (NRSV).

We are not alone in the universe. We humans are but one member of the choir that the psalmist exhorts into praise of the Creator. And this isn't just animals; even inanimate creatures are included: astronomical bodies, topographical features and meteorological events.

The theme of creation praising God is part of the theological basis for an ecological ethics. The fact that trees and hills and sun and moon all praise God places us in a relationship to them mediated by our common worship. They are our co-worshippers and so how can we see ourselves in competition or see them as objects to be exploited? We are dependent upon them for our task of praise and so we join with them as one, rather than just standing over against them in privilege and distinction. Of course a parallel socio-economic point can be made from the fact that both kings and babies, princes and paupers are to join together in praise. No one can consider another worshipper irrelevant or expendable.

God's faithfulness will not abandon his worshipping creatures, though it is important to remember that his faithfulness to his Son didn't stop him dying, but took the shape of cross and resurrection. Creation's own liberation from bondage to decay (and the redemption of our bodies) doesn't necessarily mean that we (or the world) are safe from death, only that even destruction and decay cannot thwart God's purposes.

This goodness of creation as the sphere of God's worship is indeed part of the reason why childbearing is good. We rejoice in the abundance and diversity of life and the goodness of being and are free to share that delight with others, including little strangers whom we welcome into the world as our co-worshippers. However, this is also the basis for considering moderation in our procreation (as well as our consumption, discussed elsewhere), since God is not dependent upon us to make more worshippers. If God's original blessing on us to be fruitful and multiply undermines his blessing on other living beings to also be fruitful and multiply, then we have to wonder whether our delight in divine blessing has become too narrow in vision and focus. These complementary perspectives don't determine an obligation one way or the other (we are neither obliged to have children nor to refrain), but are free to act in wisdom and joy under the blessing of God.

Anthropocentrism and automatons: you don't need to be a tree hugger to care about ecology

"The righteous know the needs of their animals, but the mercy of the wicked is cruel."

- Proverbs 12.10.

In a recent post, I included a quote which alluded to the idea that non-human creatures might also in some sense be considered our neighbours, included within our moral community. Properly qualified, this idea has merit and a foundation in holy scripture (where the Law proscribes various forms of cruelty and includes animals in Sabbath rest and Jesus affirms that God cares for even the sparrows). Indeed, Christians were at the forefront of creating the world's first animal welfare charity, the RSPCA. I am not going to attempt those qualifications here (though I note that Jesus tells his listeners that they are worth more than many sparrows), but simply note that there ought to be nothing particularly contentious about the extension of (at least certain kinds of) moral concern to non-human creatures.

However, even the most hardened anthropocentrist, who, like Descartes, considers the brute beasts to be unfeeling automatons, is not thereby released from all ecological concern. The damage we are causing to the integrity of the living spaces of the planet is so severe that it is a threat not simply to biodiversity or unique ecosystems, but to the conditions under which human civilisation can flourish, perhaps even survive at all (certainly in anything like its current form, complexity and size). It is not just trees and frogs and sharks and tigers and phytoplankton under threat, it is also our very human neighbours who are increasingly suffering as a result of our failure to live with humility and prudence.
Image by CAC.