Today marks the 25th anniversary of the formation of Poland’s Solidarity movement. Samuel Gregg says that Solidary gives us a view of a labor union whose “stand for the truth about the human person and against the lie of Marxism contributed immeasurably to the collapse of one of the two great totalitarian evils that disfigured the twentieth-century.”
Rev. Robert Sirico responds to Pat Robertson’s highly-publicized call for the assassination of Venezuelan president Hugo Chavez. “What is needed here, I believe, is a time of reflection. Christianity is not a national religion. It is does not regard every enemy of the nation-state as worthy of execution. It prefers peace to war. It chooses diplomacy over threat. It respects the right to life of everyone, even those who have objectionable political views,” he writes.
The Americans brought this on themselves.
That’s one reaction coming from around the world as it surveys the devastation following Hurricane Katrina. In what can only be described as callously political maneuvering, Germany’s environmental minister Jürgen Trittin said today, “The increasing frequency of these natural events can only be explained through global warming which is caused by people.”
Instead of offering condolences, well-wishes, or prayers, minister Tritten delivered the judgment of secular environmentalists. The Americans’ crime? “A U.S. citizen causes about two and a half times as much greenhouse gas as the average European,” said Trittin.
This mirrors the reaction of religious global warming advocates following the Indian Ocean tsunami late last year. The global warming boogeyman, blamed for seemingly everything under the sun, is the knee-jerk explanation for any natural disaster these days.
As one paper puts it, “Because hurricanes form over warm ocean water, it is easy to assume that the recent rise in their number and ferocity is because of global warming.”
Why deal in facts when hysteria and rhetorical excess can do the trick instead? “The severity of hurricane seasons changes with cycles of temperatures of several decades in the Atlantic Ocean. The recent onslaught ‘is very much natural,’ said William Gray, a professor of atmospheric science at Colorado State University who issues forecasts for the hurricane season.”
Those scientists who do see a link between global warming and increases in the number and intensity of hurricanes are opposed by those who realize “worldwide weather records are far too inadequate for a thorough examination of such trends.”
As for the disastrous effects of Hurricane Katrina, the prudence of building a huge coastal city under sea level should be questioned long before any issues related to global warming arise.
Global warming serves as a convenient scapegoat in place of the recognition of the God of heaven and earth (see Job 38-41). As God says to Job, “Who has a claim against me that I must pay? Everything under heaven belongs to me” (Job 41:11 NIV). Hurricane Katrina should serve as a reminder to all of us of the fleeting days of life and the priority of the eternal over the temporal, a modern-day object lesson to heed the words of Jesus.
“Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash” (Matthew 7:24-27 NIV).
Update: More on Trittin’s comments at Davids Medienkritik
You may have heard of “fair trade,” one of the more recent economically-myopic efforts to act as “guarantees that farmers and farmworkers receive a fair price for their labor.”
I’ve written before about the fair trade coffee movement (especially in the Church), which has perhaps gained the most public attention. But fair traders haven’t overlooked any consumables, and the broader movement is likely to receive more attention in the future, as fair trade is a plank in platform of the ONE Campaign (see the text of the ONE Declaration). I’d like to point you in particular to this FAQ about fair trade bananas.
As the FAQ states, fair trade can be seen as the global equivalent of more locally-based minimum wage laws, and arguments against the living wage can thus be applied to fair trade: “Low conventional market prices for bananas often leave farmers unable to cover even their cost of production. The Fair Trade price is the equivalent of a living wage.”
The apparently obvious unfairness of the free trade system, in which so many people subsist on less than $1 per day, is complicated by a number of factors. One of these is that the current global system is not really all that free.
But another important economic reality is what economists call purchasing power parity (PPP). Even Ron Sider, in his 20th anniversary edition of Rich Christians in an Age of Hunger, integrates a number of economic analytic tools into his argument, including PPP (see pages 27-28). So the fair traders’ appeal to a fact, such as that farmers do not make enough to “cover even their cost of production,” cannot simply be taken at face value.
And even in instances where this is the case, the fair trade movement does not bother to take any account for why “low conventional market prices” for a particular commodity exist. In most cases, such as with coffee, the supply far outstrips demand. The world doesn’t need more coffee production. To artificially subsidize the production of yet more coffee is to flood the market even further and undermines the long term viability of the fair trade project.
For more on churches and fair trade, check out this commentary.
Hurricane Katrina passed over New Orleans and the rest of the Gulf coast earlier today, and reports of “price gouging” are already coming in.
In Alabama, when the governor declares a state of emergency, it triggers a legal barrier to “unconscionable pricing.” That is (arbitrarily?) determined by the government to be a raise of 25% or more above the “normal” price.
Raising prices for scarce commodities during an emergency situation smacks of opportunism at best. So it seems on the face of it like an open and shut case in favor of state intervention.
But a greater understanding of how markets work and the price mechanism make the case somewhat more complex. An examination of the practical effects of price controls and limits shows the unintended consequences of such laws.
David M. Brown wrote a provocatively titled piece, “Price Gouging Saves Lives,” for Mises.org following Hurricane Charley in 2004. The thrust of the argument is essentially that to limit the prices vendors can charge is to reduce the incentive for vendors to go through the hardship and risk of transporting commodities to the afflicted areas.
If someone can sell gas for the “normal price” in both northern Louisiana and in New Orleans, why would that person take on the added expense of moving gas in to a disaster area? Brown writes:
If we expect customers to be able to get what they need in an emergency, when demand zooms vendors must be allowed and encouraged to increase their prices. Supplies are then more likely to be sustained, and the people who most urgently need a particular good will more likely be able to get it. That is especially important during an emergency. Price gouging saves lives.
Brown’s entire piece is worth reading. The ability to charge more for goods ensures that those goods will find their way into the “state of emergency.” Those interested in looking for a biblical precedent for situational pricing could look to Joseph’s actions during the famine in Genesis 41 (with the added caveats that biblical narrative does not equal imperative, that Joseph was technically acting in the interests of the government [i.e. Pharaoh], and that his actions fulfilled a specific purpose within God’s redemptive history. In other words, biblical precedent doesn’t necessarily create an ethical norm).
The European Union is running into some problems with its quota policies on Chinese goods:
The European Union will tomorrow put proposals to member states for the release of millions of Chinese garments stacked up at customs warehouses since the EU imposed import limits in June, said EU Trade Commissioner Peter Mandelson.
If the proposals are accepted, then about 70 million sweaters, trousers and bras could be released by mid-September, Mandelson said in a British Broadcasting Corp. interview.
Designed to protect European manufacturers from cheaper Chinese clothing, the quotas have led European retailers to complain they may have to find higher-cost suppliers in other parts of Asia or Eastern Europe to avoid shortages.
Kishore Jayalaban, Director of Acton’s Rome office, commented on the political scrambling that is currently underway to end this impasse on Vatican Radio today. You can listen to the report by clicking here (544 kb mp3 file).
While Morpheus is held captive, Agent Smith tells him the following:
I’d like to share a revelation that I’ve had during my time here. It came to me when I tried to classify your species. I realized that you’re not actually mammals. Every mammal on this planet instinctively develops a natural equilibrium with the surrounding environment, but you humans do not. You move to an area, and you multiply, and multiply, until every natural resource is consumed. The only way you can survive is to spread to another area. There is another organism on this planet that follows the same pattern. A virus. Human beings are a disease, a cancer of this planet, you are a plague, and we are the cure.
I hate this place. This zoo. This prison. This reality, whatever you want to call it, I can’t stand it any longer. It’s the smell, if there is such a thing. I feel saturated by it. I can taste your stink and every time I do, I fear that I’ve somehow been infected by it.
This comes, of course, from a piece of software representing the machines who view humans as essentially batteries and feed the liquidated dead to the living. It is perhaps not the best anthropological foundation to adopt.
Just in case you were thinking that the rabid anti-human elements of environmental movements had dissipated, take a look at the newest exhibit at the London Zoo.
Titled “The Human Zoo,” the exhibit features 8 people living in “natural” conditions over the course of three days, and is “intended to show the basic nature of human beings,” that is, our inherent animalism.
There are a number of important issues here. The first is the linkage of the view of humans as a “plague species” with the myth of unsustainability of the population explosion. This anti-human perspective is manifested in any number of policies and programs around the world, including PETA and things like the UN’s World Population Day. Now the London Zoo is joining the fray. For a literary movement embodying this position, go here.
Of course, another questions you have to wonder about is why an “ethic” based on a Darwinian philosophy of natural selection should be concerned about a “plague species.” Isn’t it just survival of the fittest?
This soft sentimentality and romanticism of the environmental movement isn’t based on philosophical rationality, of course. If we really are no different than animals, why should our behavior be held to a higher standard? The position is fundamentally self-defeating.
The only perspective that accounts for all of the complex realities of human existence and the rest of creation is one normed by the Bible. The creation accounts, along with the dominion and stewardship mandates, of Genesis 1 and 2 describe both the continuities and discontinuities between humans and the rest of the animal world and our resulting responsibilities.
The fall into sin gives us a basis for understanding how and why humans do negatively impact the world and fracture the created relationships. But the history of redemption gives us hope for a consummated new heaven and new earth…a hope that cannot be approached from a merely naturalistic worldview. It also gives us a reason to be concerned about stewardship of the world (rightly construed).
In case you haven’t noticed, the price of gasoline has been going up lately. And, with all the predictability of the swallows returning to Capistrano, the cry has gone up from certain quarters of society for the government to do something about the situation. Unfortunately for consumers in paradise, the State of Hawaii has decided to respond to that demand by instituting price caps on gasoline.
The price caps, which will be instituted on September 1, are the result of a process that began with the passage of Act 77, which was enacted in June of 2002. Implementation of the act was delayed, however, in order for enough time to pass for a more comprehensive study of Hawaii’s gasoline market to be undertaken. One might ask whether it might have been better to do that before passing price control legislation, but I suppose we should be thankful that the legislature required this inquiry at all.
My sense is that the balance between political activism and personal evangelism among American evangelical leaders is often out-of-whack. A perfect example is the fight over FCC regulation of decency in the media.
A huge cadre of evangelical leaders seem to rely primarily on political intervention and lobbying to fight indecency. This puts the cart before the horse.
“Indecency” nearly always means some perceived illicit sexual content, so let’s look at how evangelical Christians are fighting pornography as a prime example. There’s been a lot of hubbub over proposed “.xxx” domain registration for adult Internet sites (here’s a good critical review from CEI).
The politically activist evangelical model views government coercive force as the primary means of achieving the desired end, in this case media decency. In extreme cases, what might otherwise be viewed as a secondary means, such as personal evangelism and conversion, can be completely overshadowed and even explicitly denounced.
So in the case of X3Church, a Christian pornography ministry aimed at consumers and producers of pornography, evangelical leaders criticize or distance themselves from the effort. At the same time Pat Robertson is busy pontificating on US foreign policy, he is rebuking X3Church. According to Robertson, while Jesus would not go to a porn convention, he might be in favor of assassination of a foreign political leader.
A scheduled appearance by X3Church leaders at Jerry Falwell’s Liberty University has apparently been cancelled because of concern about the propriety of the ministry (as reported in the X3Church newsletter. The relevant blog post at the x3blog has been removed).
Christians should not refrain from making their moral judgments heard in public debates about policy issues. But political means should be viewed as secondary means to achieving desired ends and they should certainly never displace evangelism as the primary means of the inbreaking of God’s kingdom (see the Great Commission).
As I’ve said before, a far better way than coercing others to adhere to objective standards of morality is to convert them to those standards. It is ultimately only through proclamation of the Gospel that the culture and the nation will be redeemed. For the church is to engage the world not with the sword of the government, but with “sword of the Spirit, which is the word of God” (Ephesians 6:17 NIV).
For a rather different view on this, especially with respect to the FCC, and more relevant reading, see yesterday’s BreakPoint commentary from Charles Colson, “Shaking in their Boots.”