Letter to a Christian Climate Skeptic

 

Dear Incertus,

In your last communication, you offered three main reasons for your reflexive skepticism about climate change. As each of these reasons, in my experience, reflects deep-seated suspicions and doubts among many American Christians on this issue, I wanted to take some time to address each of them at some length, before touching on a fourth point that I think is much misunderstood and should be given serious weight.

Objection 1: The Science is All Political

You said that much of what passes for science on this issue is politics, or at any rate heavily politicized. I think several things can be said in response to this.

First is, “well sure, of course.” If by “politics” we mean something like, “the deliberation by a society about justice and the common good,” well then one could hardly expect a phenomenon like climate change not to be a political issue right off the bat. After all, if some parties (and indeed some nations) are in fact profiting off of the production and use of fossil fuels while their actions are having destructive effects on other human beings (including disproportionately the most powerless, namely, those yet unborn and the poor and those in third-world countries), then that is surely a matter of concern for justice and for the common good. Of course, if you don’t think that is happening after all—if there’s nothing there science-wise—then, by the same token, there’s nothing there politics-wise. But in that case, to say it shouldn’t be politicized is to beg the question. If the problem is real—if the science is right—then it is a political problem, and we should expect the political issues to get entangled with the science pretty quickly. Read More


Nine Priorities for a Christian Politics

In my lecture in Richmond, VA a couple weeks ago on “What Does it Mean to be a Christian Citizen,” I pushed back against the idea that Christian politics was primarily a matter of particular Christian policies (see the previous two excerpts here and here), and I also emphasized that as our political duties are rooted in creation, many of the principles of justice that Christians seek can and will often be shared by unbelievers.

However, I did distill what I thought were nine priorities for a Christian politics, principles that while perhaps recognizable by the light of nature, were particularly clear by virtue of revelation, and which must guide any Christian citizen or representative. All of these will remain quite general, reflecting the limitations of time in my lecture, and my conviction that politics is more often a realm for careful discernment and prudential improvisation than for detailed dogmatic blueprints.

They are as follows:

1) Limited aims and aspirations

A Christian politics recognizes the limits of politics. We have already seen that the Christian’s dual citizenship serves as a warning against investing too much hope and meaning in political identity, expecting too much what good politics may achieve or fearing too much what evil it may bring about. A Christian politics recognizes that the true fruition of our human life together lies outside the bounds of history as we know it and beyond any human power to bring about; it also recognizes that God will bring about this fruition no matter how much we might seem to screw things up along the way. It might seem like an obvious and banal point to say that politics can only achieve so much, but in fact, it is something of a uniquely Christian contribution, since the natural human tendency is to look to earthly powers for our redemption and fulfillment, investing nations and rulers with a religious significance rather than recognizing that their authority is derivative and limited.

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Christian Politics as Neighbor-Love

In this post, I offer a second excerpt from my lecture at St. Matthew’s Episcopal Church in Richmond, VA on “What Does it Mean to Be a Christian Citizen?” You can read the full text and hear the full audio of the lecture at the Davenant Trust’s website. Here, continuing from the excerpt in yesterday’s post, I develop the second half of Luther’s famous dialectic in The Freedom of a Christian: “dutiful servant of all.” 

Does this mean, then, that the Christian is to float heedlessly above the troubles and travails of the world? “This world is not my home, I’m just a-passing through”—we’ve heard this sort of line from many Christians in many eras. Is this faithful Christianity? No, for while we must not cling to earthly loyalties and attachments out of fear, as we so often do, we can and must cling to them out of love. Let’s look at the flipside of many of the passages we’ve quoted.

Galatians 5:13-14 says, “For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled in one word: ‘You shall love your neighbor as yourself.’” Romans 6 and 7 say, “But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness.” (6:17-18) “Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God.” And of course, 1 John 4:7-8: “Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love.”

This is the second half of Luther’s paradox: the Christian is the dutiful servant of all. He is worth quoting extensively on this point. Read More


On Defunding and the Diversity of Gifts: Some More Thoughts on the Planned Parenthood Outrage

Last week, in response to some heated discussions I had observed on Facebook, I tried to weigh into the whole discussion over the Planned Parenthood videos with “Seven Thoughts on the Planned Parenthood Outrage.” My post was more a reflection on how we in evangelical communities have responded, and should respond, to the Center for Medical Progress’s revelations, than it was a reflection on the revelations per se (others having already written many fantastic articles on that front). For me, the particularly pressing question is how we, as individuals and communities, can handle this strategic opportunity to unmask evil without blowing it by poor tactics, and without dissipating our energies in internal dissensions, as we are so often prone to do.

I have been wrestling with these thoughts further since my initial post, and two things have prompted me to reconsider, clarify, and elaborate some of the points there, though in rather different directions. There are really two separate posts here, but given the polarizing nature of this subject, I am going to keep them together in one, imploring the reader to have the patience to read through to the end.

First, my friend Jake Meador posted (as something of an indirect response to my post), an excellent “3 Points on #PPSellsBabyParts,” which induced me to rethink some of my cynicism and pessimism, particularly about our political objectives. Second, however, another friend posted this article, which, among many very good points, carries the unfortunate implication that we all have a moral duty to take to social media’s virtual streets and yell and wave our posters. This, together with some other things I have observed, led me to feel that my main concern in my original post—to raise some alarms about our headlong leap onto the Social Media Outrage Bandwagon—needed to be reiterated and elaborated. Read More


Piketty Notes and Quotes, 5: Inequality Language Games

Here’s another post on Piketty that isn’t really about Piketty per se, but about the sorts of conversations one finds oneself in when talking about him.  Over the past week and a half, I have been struck by a curious tendency I have encountered in a number of Christians when the subject of inequality comes up.

“So are you saying inequality is a problem, inequality is bad?”

“Well, yeah, I do think that, at least beyond a certain point, it’s a problem.”

“So why is it bad?”

“Well, it tends to create all these negative consequences, you see: social unrest, unhealthy concentrations of political power, oppression, etc.”

“So the problem then isn’t inequality, but people being envious, or people being power-hungry and corrupt, or people being oppressive, right?”

“Well, yeah, but high inequality tends to create those problems.  What’s your point?”

“Ah, but see you’re admitting now that inequality is not bad in itself.  It’s people who are bad, and these sins are just as much sins whether or not I have the same as you or a million times as much as you.”

“Um . . . ok.  But my point is that inequality is still a problem for our society.”

“But you’ve just admitted that inequality in itself isn’t the problem.”

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