If denominations want to demonstrate leadership over social issues like the environment they must have a good track record leading folks in spiritual matters within their own congregations.
This year’s hot vacation bible school package is called The Great Bible Reef – Dive Deep Into God’s Word. The folks at BretherenPress are advertising The Great Bible Reef this way:
Dive into the ‘Great Bible Reef’ for an incredible VBS! Kids experience Bible stories through an interactive combination of music, art, science, games, worship, and drama in an underwater adventure. The ‘Great Bible Reef’ will have your kids swimming with delight as they explore all of God’s creation under the sea. Everything you need to dive right into the ‘Great Bible Reef’ is contained in this fun, aquatic pack!
Is an ecumenical, eco-awareness-driven summer bible school going to make a difference in your kids lives? That’s the question parents should be asking before they drop Bobby or Susie off at the church. (more…)
Saletan, a writer for Slate.com, concludes with this advice: “If you want permanent restrictions, your best bet is the senator who tried to impose them two years ago. He’s the same presidential candidate now leading the charge against evolution: Sam Brownback, a Kansas Republican. He thinks we’re separate from other animals, ‘unique in the created order.’ Too bad this wasn’t true in the past — and won’t be true in the future.”
Mohler, for his part, also passes on comments from Dr. Nancy L. Jones of The Center for Bioethics and Human Dignity and the Wake Forest University School of Medicine, including her words on “how Christians should think about the development of transgenic animals (chimeras).” She points especially to the first chapter of Genesis as a basis for created “species integrity.”
I won’t repeat a lot of what I’ve said about this issues in this and other forums over the past few years, but I will pass along some relevant links for interested parties. Of particular interest is the last item, which is a series devoted to articulating a biblical-theological framework for evaluating chimeras:
Do you consider gasoline to be a gift from God? You should.
Andy Crouch, editorial director of the Christian Vision Project at Christianity Today, writes in a recent Books & Culture piece, “As our family sits together, eyes closed, we say grace. Today it’s Timothy’s turn. ‘God, thank you so much for all we have,’ he begins in what turns into a typically prolix nine-year-old’s prayer. Eventually he is done—’in Jesus’ name, Amen’—and I turn the key. We have just filled up our car with gasoline.”
The Crouch family has introduced a tradition of praying at the pump, to recognize the gift that is the ability to fill up with gas and drive around. I think that’s a great thing to do.
But even still, Crouch seems to have a hard time fully admitting that petroleum products ought to be seen as manifestations of divine grace.
“Unlike a well-prepared meal, gasoline does not prompt gratitude unbidden. The stuff is smelly, dangerous, and not at all self-evidently good in itself. It is a means to my ends, juice for a momentary sense of power and control. It is surprisingly hard to remember to stop and say thanks before I pull out, a little too quickly, into traffic,” he writes.
I have to say that I’ve had some meals of my own that were pretty smelly and/or dangerous, and the parallels between food fuel for the human body and gas fuel for the car could perhaps be expanded further. But seriously, it seems to me that, despite the new family tradition, Crouch is having a hard time admitting that something like gasoline is just as much a gift from God as our daily bread.
I’m not quite sure what this means: “I can reasonably expect that the food I eat today will be replaced by a fresh crop next season. But the gallon of gas I burn today is gone for good (though it does leave behind 19 pounds of carbon dioxide for the biosphere to absorb). In this fleeting historical moment that will be remembered as the petroleum era, saying grace seems like the least we can do.”
Maybe we all should think about thanking God for gasoline, not only when we are at the pump, but also when we’re sitting down to our “well-prepared meal,” which was made possible by the foodstuffs delivered from all over the world by petroleum-powered vehicles.
On today’s Diane Rehm Show, a panel of experts discussed the pending energy policy legislation in the US Congress. Karen Wayland, legislative director of the Natural Resources Defense Counsel talked about the need to join the concepts of national security and climate change when discussing energy policy (RealAudio).
From her perspective, these two concerns are tied up together and shouldn’t be separated, in part because if you take energy independence and national security alone, you might think that reliance on coal would be the best option.
“If you go down the path of energy independence separate from considering global warming what you get is the possibility that some of the solutions to energy independence, like coal-to-liquids, actually leads you to higher global warming emissions,” says Wayland.
Wayland and the NRDC don’t want to see “is this jumpstarting of a whole new industry for coal, which is the greatest emitter of carbon dioxide.”
The linkage of concerns about climate change to international security policy is a critical part of an emerging narrative of international relations. For instance, new UN Secretary General Ban Ki-moon has said of the genocide in Sudan, “The Darfur conflict began as an ecological crisis, arising at least in part from climate change.” This is the latest in a long series of attributions of blame for global crises coming from leading international figures. Following the tsunami in the Indian Ocean in 2004, ecumenical faith leaders blamed the extent of the damage on man-made global warming.
Then, as now, I think that using tragedies and conflicts like the tsunami or the Darfur genocide to advance an ideological agenda, like the fight against global warming, is irresponsible. Ban Ki-moon may indeed be right to point out the ecological roots of the Darfur situation. When necessary commodities are scarce, it is not surprising that conflict often arises.
But to connect that particular situation, directly or indirectly, to man-made climate change (driven in large part by Western economies, most especially America) smacks more of opportunism than legitimate and responsible commentary. And if this kind of narrative becomes the dominant one politically, you can expect there to be talk of environmental economic reparations from the industrialized world to the developing world.
Last week, the Southern Baptist Convention issued a statement about global warming that acknowledges the intimate linkages between global concerns about the environment, peace, and prosperity. According to MSNBC, “The SBC statement frames the global warming debate as a moral issue with profound implications for the poor — but does so through a different lens.”
“Our concern is for the vulnerable communities as well,” said Barrett Duke, vice president for public policy and research with the SBC’s Ethics and Religious Liberty Commission. “But we think if the data is being misinterpreted, and policies are being implemented to reduce the human contributions, those policies are bound to drive up the costs of goods and services for poor and underdeveloped parts of the world.”
Increased and growing poverty and environmental devastation do indeed have profound implications for geo-political relations, and particularly so when the blame flows only one way. But against the narratives of Western oppression and victimization of the developing world, we need to better understand and articulate the positive aspects of a globalized, interdependent, and interconnected political and social economy.