Earth Day, first observed in 1970, was established as a global call to action for environmental protection. It symbolizes humanity’s collective responsibility toward the planet, emphasizing sustainable practices and stewardship. Yet, today, Earth Day exists in tension with a “drill baby drill” mindset — a phrase epitomizing an aggressive push for fossil fuel exploration and extraction, championed by influential figures like President Donald Trump, former Governors Sarah Palin and Rick Perry, former Vice President, Mike Pence, U.S. Senators Ted Cruz and James Inhofe, former U.S. Senator Rick Santorum, and Franklin Graham.
Proponents of the “drill baby drill” philosophy argue that aggressive fossil fuel exploration enhances national security by reducing dependence on foreign energy sources, strengthens economic stability through job creation, and lowers energy costs for consumers. They emphasize America’s abundant natural resources as essential for sustaining economic growth and global competitiveness, viewing environmental regulations as barriers to achieving these goals. This perspective prioritizes immediate economic and security benefits, often suggesting that technological innovations can mitigate any environmental impacts.
The differing views on Earth Day reflect a different understanding of discipleship — individual, e.g., I read my Bible, I pray, I go to church, I tithe, and the second group, I engage in community and collective advocacy. The first group may do none or all of the following: recycle, buy energy-efficient appliances, and perhaps drive an electric vehicle, and consider themselves practicing good environmental stewardship. The second group practices sustainable consumption and champions environmental and energy reform as a means of achieving environmental justice, addressing structural inequities that disproportionately harm marginalized communities, particularly Black and brown populations. Thus, a world is divided between environmental advocacy and fossil fuel consumption.
Historically, Christians have held varied views on environmentalism, evident since the first Arbor Day and Earth Day celebrations. Some Christians embrace these celebrations, aligning them with Genesis 2:15’s directive to care for the Earth. Others, however, perceive such observances as promoting a form of pagan worship toward Mother Earth. Still another group interprets Genesis 1:26, where God grants humanity “dominion” over the earth, as divine permission to exploit natural resources extensively. Perhaps these passages together call for a balanced view: humans have been granted authority over the earth, coupled with an obligation to care for it responsibly.
Christians often disagree about climate change. According to the Pew Research Center, “Evangelical Protestants tend to be the most likely of all major U.S. religious groups to express skeptical views” about climate change. Pew reports: About a third of evangelical Protestants say the Earth is getting warmer mostly due to human activity (32%), while similar shares say the Earth is getting warmer mostly due to natural patterns (36%) or that they are unsure or not convinced the Earth is getting warmer (32%). Meanwhile, members of non-Christian religions and people who do not identify with any religion consistently express the highest levels of concern about climate change. Other Christian subgroups, such as Catholics, generally fall somewhere in between.
Nevertheless, a growing segment within evangelical Christianity actively promotes environmental reform. Initiatives such as the Evangelical Climate Initiative (2006) and declarations from Southern Baptist leaders (2008) illustrate a shift toward recognizing the church’s role in addressing climate change. Organizations like Young Evangelicals for Climate Action, Climate Stewards USA, Care of Creation, and A Rocha USA actively engage in advocacy, education, and policy initiatives aiming to mitigate climate impacts and champion environmental justice.
Environmental justice, a cornerstone of contemporary Christian engagement, demands equitable treatment for all races, incomes, and cultures regarding environmental laws and policies. It insists that everyone has a right to equal environmental protections and participation in policy-making. Massachusetts exemplifies this approach, defining environmental justice communities based on income, minority status, and language barriers. (This definition could be improved by including measurements of environmental harm.) Often, these communities predominantly comprise low-income, Black, and brown residents who disproportionately face environmental hazards like poor air quality, heat islands, contaminated brownfields, and harmful stormwater runoff.
Earth Day should take a broad view that includes environmental, energy, climate, and spatial justice. Climate justice highlights the unequal impacts of climate change, exacerbating existing social inequalities. Spatial justice examines land use decisions, focusing on how undesirable facilities like junkyards, waste treatment plants, and polluting industries disproportionately affect minority communities. Similarly, energy justice advocates for equitable access to clean, renewable energy. Communities transitioning to a green economy experience economic advantages, reduced pollution, and healthier environments. Conversely, communities lacking resources to transition face declining property values, diminished community wealth, and widening economic disparities.
Earth Day in a “drill baby drill” world thus calls all communities to prioritize a “just transition” from an extractive, fossil fuel-driven “brown” economy to a sustainable “green” economy emphasizing preservation and renewal.
Earth Day becomes an invitation to reflect on our collective values, reconsider priorities, and forge a long-term vision for humanity’s relationship with the planet.
Ed Gaskin is Executive Director of Greater Grove Hall Main Streets and founder of Sunday Celebrations