Duke University is embroiled in a sensational scandal involving its lacrosse team and allegations of sexual assault of a stripper at a wild party. But, as Anthony Bradley points out, the case is really symptomatic of a much larger problem in American society. “Why is there no national outrage about the fact that two adult women subjected themselves to voyeuristic, live pornography?” he asks. “What kind of men do we raise in America that they would even want to hire a stripper?”
Remember when I said that I thought there is a dangerous incentive in climate change research to make things seem worse than they are? (If not, that’s OK. I actually called it an “analogous phenomenon” to the possibility that AIDS statistics are exaggerated.)
Well, TCS Daily reports that a letter to Canadian PM Stephen Harper signed by over 60 scientists asks a similar question. Richard Lindzen, Sloan Professor of Atmospheric Science at the Massachusetts Institute of Technology (MIT), wonders, “How can a barely discernible, one-degree increase in the recorded global mean temperature since the late 19th century possibly gain public acceptance as the source of weather catastrophes? And how can it translate into claims about future catastrophes? The answer has much to do with misunderstanding the science of climate, plus a willingness to debase climate science into a triangle of alarmism.”
Peter C. Glover, author of the article, “Climate Change’s Gravy Train,” continues, noting that “Lindzen goes on to identify how the doom-mongers in both the science research community and media have a ‘vested interest’ in ‘hyping’ the political stakes for policymakers who provide more funds for more science research to feed more alarm. ‘After all’, Lindzen wonders, ‘who puts money into science — whether for AIDS, or space, or climate — where there is nothing really alarming’?”
Read the whole thing. Lindzen raises a number of good points, including the discrimination faced by scientists who haven’t drunk from the GW Kool-Aid. As he says, “Scientists who dissent from alarmism have seen their funds disappear, their work derided, and libelled as industry stooges, scientific hacks or worse.”
Andy Crouch, a columnist for Christianity Today, who wrote in support of policy action on global warming, would do well to listen. As I said in response to his column, “It’s ironic that Crouch finds the source of evangelical distrust of scientific global warming dogma in the contemporary creation/evolution debates. If there’s any group that should know about the difficulty of breaking through the groupthink of mainstream science, it ought to be the proponents of Intelligent Design.” IDers really ought to be able to identify with the plight of scientists who question the predictions of the global warming alarmists.
And not only does the alarmism assure that there money for climate research funding, it means there’s commercial money available too. The Day After Tomorrow (2004) grossed $186,740,799 domestically (as might be expected, it was a bit more popular abroad, grossing $542,771,772 worldwide).
Jordan Ballor, “A Love/Hate Relationship with Science,” Acton Institute PowerBlog (February 8, 2006).
Andy Crouch, Response #1 (September 10, 2005).
Jordan Ballor, “Comet-Busting Lasers: A Response to Andy Crouch,” Acton Institute PowerBlog (September 12, 2005).
Andy Crouch, Response #2 (September 12, 2005).
Rev. Robert A. Sirico, “What Stewardship Means,” BreakPoint WorldView (September 2004).
Roy Spencer, “Global Warming Hysteria Has Arrived,” TCS Daily (April 4, 2006).
Hans Von Storch and Nico Stehr, “A Climate of Staged Angst,” Der Spiegel (January 4, 2005).
Check out my Detroit News column today, “Humanity’s creativity helps environment,” in which I give a brief overview of the conflicting evangelical views of environmental stewardship.
A report from the road: I’m in Colorado Springs this week, and I noticed this note taped to the wall of the bathroom in my spartan lodgings at the local Ramada Inn:
Due to restrictions made by the City of Colorado Springs, the toilets have reduced water pressure and may not flush as well as you are accustomed to. In order to prevent the toilet from stopping up, please flush the toilet as frequently as possible while using it. Thank you!
Now I may be wrong here, but I think it’s safe to assume that the City of Colorado Springs was attempting to conserve water resources by putting these restrictions in place. The practical result of their action seems to have been to cause a local hotel to actively encourage greater water use.
Aaah, the irony.
Tom Friedman asks in today’s NYT, “Why doesn’t every college make it a goal to become carbon-neutral — that is, reduce its net CO2 emissions to zero?” (TimesSelect subscription required)
I’ll give an initial possible answer: they already have enough to worry about with double-digit tuition increases practically every year without adding such costs.
More about tuition inflation here, such as this, “On average, tuition tends to increase about 8% per year. An 8% college inflation rate means that the cost of college doubles every nine years.”
Here’s an article in the Washington Post recently that I want to pass along, “Tithing Rewards Both Spiritual and Financial,” by Avis Thomas-Lester.
Among the highlights are the Rev. Jonathan Weaver of Greater Mount Nebo African Methodist Episcopal Church, who says, “Some people have a sense that pastors are heavy-handed . . . in the use of the Scripture to insist that people tithe. But we are not encouraging people to give 10 percent. We want them to be effective managers of the other 90 percent. God wants us to be effective managers of what He has entrusted us with.”
The story also points out the critical function that churches serve in the relief of the poor: “Long before government programs were put in place to help the poor and the needy, black churches were responsible for assisting their congregations with everything from food and shelter during Reconstruction to legal help during the civil rights movement. Money dropped into the offering plate wasn’t just for the building fund. Black churches paid to help poor and disenfranchised citizens at a time when no other help was available, experts said.”
The article goes on to observe some of the potential pitfalls of tithing, namely giving only “under the belief that the members will prosper financially in return.” This is part of a larger “prosperity gospel” movement, and as this piece illustrates, is not restricted to churches in the US.
For more about how the principle of the tithe can function in helping the poor and those who need it the most, see my “The North American Church and Global Stewardship,” and “Building on the Tithe.”
Amy Ridenour of the National Center for Public Policy passes along a report from Peyton Knight about a briefing in Washington sponsored by the Interfaith Stewardship Alliance, the Acton Institute, and the Institute on Religion and Democracy.
According to Knight, at the luncheon “top theologians and policy experts articulated a vision of Biblical stewardship based upon the Cornwall Declaration.” You can read the text of the Cornwall Declaration here.
Dr. E. Calvin Beisner, an Acton adjunct scholar and professor at Knox Theological Seminary, said, “While we recognize that some environmental problems are well-founded and serious, we are concerned that some are ill founded or greatly exaggerated. We are interested in priorities placed on well-founded concerns, especially those that put large numbers of people, usually the poor, at risk.”
On a related note, for an overview of the vision of stewardship as articulated in two different documents, check out this commentary in which I compare the Cornwall Declaration to the Evangelical Environmental Network’s “Evangelical Declaration on the Care of Creation.”
As Earth Day approaches (April 22), Jordan Ballor reflects on the Kyoto Protocol and some of the results of the “market-based” incentives promised to those who signed on. The Kyoto Protocol created a carbon trading system, a “cap and trade” mechanism where a set number of carbon credits were established based upon the 1990 levels of emissions from the involved countries. These credits could then be sold or bought from other countries.
So what is the problem? As Ballor explains, Kyoto is having “some unintended consequences.” “Russia,” writes Ballor, “currently one of the world’s worst pollutors and emitters of greenhouse gasses, is being rewarded by the carbon credit scheme.” Russia is able to maintain current “efficiency” levels, not curbing their pollution or emissions at all, and still has carbon credits worth some $1 billiion. The so-called market incentives are completely ineffective.
Read the rest of “Cashing in on Carbon Credits” for Ballor’s full critique of the cap and trade scheme that Kyoto has initiated.
This article, “Evangelicals Debate the Meaning of ‘Evangelical’,” which appeared in the New York Times on Easter, is instructive on a number of levels. First off, the article attempts to point out widening “fissures” among evangelicals, in which “new theological and political splits are developing.” While the article does talk at the end about so-called “theological” differences, the bulk of the piece is spent discussing the political divisions.
Michael Luo writes, “Fissures between the traditionalist and centrist camps of evangelicalism have begun to emerge much more prominently in recent months in the political realm.” He points specifically to the issues of global warming and immigration, which recall the topics of a post of mine from a few weeks back. Incidentally, the text of my post somehow found its way onto no less an auspicious locale than the Sojourners site.
The fact that political differences about issues on which there are a variety of defensible biblical positions is viewed as a threat to the unity of evangelicalism says something important about how the movement is more broadly perceived. That is, evangelicalism has become publicly identified as much or more with particular political views than any necessarily corresponding theological position.
Thus, while Rick Warren is identified as “theologically and socially conservative,” the fact that he has generally avoided politics makes him a “centrist” rather than a “traditionalist” evangelical, according to the categories that the Pew Forum on Religion and Public Life uses. And on climate change, for example, there is “a tension that exists between the traditionalists and the centrists,” according to the Rev. Richard Cizik, vice president for governmental affairs for the National Association of Evangelicals.
In my mind, however, this political aspect really is a red herring, albeit one of great interest to the secular media. Aside from the few social issues on which the perspective of Scripture is rather straightforward, evangelicals should be free to express the convictions of their consciences without being perceived as outside the tent.
And the reason that such clear moral evils need to be opposed is because their affirmation would directly undermine the normativity of the Bible. If anything, this is the baseline identifiying characteristic of evangelicalism, as evidenced by the doctrinal basis for the Evangelical Theological Society: “The Bible alone, and the Bible in its entirety, is the Word of God written and is therefore inerrant in the autographs. God is a Trinity, Father, Son, and Holy Spirit, each an uncreated person, one in essence, equal in power and glory.” (See also the “Statement of Faith” of the National Association of Evangelicals.) But otherwise, where prudential judgments are concerned, evangelicals enjoy a wide freedom and diversity.
And it is with respect to the theological differences that the NYT article truly gets to the heart of real cracks in the evangelical edifice. Ultimately the unity of any group of Christian believers must be founded on doctrinal agreement. Practice is informed by belief. The eventual failure of the Life and Work and the Faith and Order movements of the ecumenical enterprise to remain completely separate testify to this reality
This is why creeds and confessional statements have enjoy such an important place in the history of Christianity, and why the NAE and the ETS define themselves in theological and doctrinal rather than political, practical, or social terms.
If the unity of evangelicalism is threatened by disagreements, however sharp, over prudential political concerns, then the so-called “unity” is something more like the unity enjoyed by political parties and factions rather than that of the body of Christ. One characteristic of the spirit of sectarianism is that it makes matters of moral prudence and permissibility a litmus test of true Christianity.
Jay Richards, Director of Media and a research fellow at Acton, is quoted in the cover article in the new issue of World Magazine. The article, “Greener Than Thou” explores the Evangelical Climate Initiative (ECI) and questions the clarity of its vision and the accuracy of its claims regarding global warming and human-induced climate change. The ECI is the latest environmental policy initiative from evangelical leaders, signed by 86 people including Rick Warren (author of the Purpose Driven Life) and Jack Hayford (president of the Four Square Church). Read the article at World Magazine’s website.