Conclusion

In Images and Symbols: Studies in Religious Symbolism, Mircea Eliade noted the “multivalent” aspects of religious symbols. By “multivalent”  he meant that such symbols can have different, even opposing meanings not only for different people at different times but also for the same person at the same time. Similarly, the variety of ways in which Christian Evangelicals engage with the threat of climate change points to the ways in which an apparently homogeneous worldview actually allows for a wide variety of responses.

Although often portrayed as homogeneous by the media and politicians, Evangelical Christians interpret and express their shared beliefs in a variety of ways. Additionally, the expressions of faith seem to vary in response to a variety of sometimes “secular” factors. Further, rather than being irrational, their beliefs tend to have an internal logic and often some practical utility. And it is possible for Evangelical Christians to express their faith through environmental action that is informed by science.

As Katherine Hayhoe’s work demonstrates, it is not helpful or necessary to argue against Evangelical Christianity in order to make progress on climate change. Rather than leaving faith out of environmental messages, an appeal to certain aspects of people’s religious beliefs about stewardship and benevolence may be a more effective way to engage with religious communities. And, it is clear that dismissing religious practices as superstitious is misguided since such assertions will only push Christians away. However, Evangelical Christians frequently express doubts about climate science even though such doubts are not an inevitable result of their religiosity. We should look for what does motivate their doubt outside of their faith.

While I have found some roots of climate science denial among US Evangelicals in historical, economic, and psycho-social dynamics there is much more I have not had the opportunity to fully explore. For instance, I have not touched on the ways that messaging from the petroleum industry through political ads and social media has targeted Evangelicals or what impact this may have had. Further, information about the geographical distribution of Evangelicals in the US would be helpful in better understanding the connections between political, economic, and social factors. Finally, the greatest limitation is that, while I was raised as an Evangelical and therefore have many relatives in that community, I have not had the chance to interview or spend time in the broader community of Evangelical Christians to understand how they relate climate change to their faith and vice versa.

Despite these constraints, this project has helped me to understand one of the core paradoxes of religion in general. This is that while religious faith deeply shapes the ways that we interpret the world, our experiences and expressions of faith are constantly renegotiated and re-imagined. Further, through this project, I have found that historic, economic, and social factors influence the ways that individuals and groups experience and express their faith. Finally, it has shown me that any meaningful study of religion must acknowledge that science, religion, politics, and economics are inextricably intertwined.