Showing posts with label Environmentalism. Show all posts
Showing posts with label Environmentalism. Show all posts

Wednesday, April 22, 2009

Happy "Earth Day": Genesis 1:28


















Genesis 1:28 [28]And God blessed them. And God said to them, "Be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth." (ESV)


cf. www.sacredsandwich.com

Angus notes:
Contrary to what some environmentalists might think, God’s commission to us to subdue the earth is not a bad thing. According to the NET Bible notes, in Gen 1:28 one might paraphrase it as follows: “harness its potential and use its resources for your benefit.”

As Christians we should strive to be good stewards of the earth, yet maintain a biblical perspective that rejects the environmental extremist philosophy that sees humans as a cancer on the planet and of less value than animals.

As John Piper writes, “Since our being created in God’s image leads directly to our privilege and duty to subdue the earth, I take it that human vocation involves exercising a subordinate lordship over creation by which we shape and control it for good purposes. God takes man on as his deputy and endows him with God-like rights and capacities to subdue the world—to use it and shape it for good purposes.”

And what are those good purposes? Glorifying God and increasing our joy; providing for our needs and the needs of others; and spreading the Gospel message throughout all the earth for the increase of God’s Kingdom.

Earth Day and Total Transformation

Carl Teichrib @ http://www.crossroad.to provides some helpful background on "Earth Day". He covers:

A Secular Holiday?

Earth Day is Born

On Religion

On Population

On Nations and Economies

On Global Transformation

Here is his conclusion in full: "A Secular Holiday?"

...many Christian congregations across North America have jumped on the bandwagon of Earth Day transformation; Some out of naivety, others with full consent and complicity. One example is San Francisco’s Grace Cathedral. During the 2001 Earth Day, Grace held an interfaith song-celebration for the planet.

“The music will be an eclectic blend of the world’s musical traditions. Tibetan temple bells will blend with the Cathedral Organ. Vocal performances will range from Native American and Muslim Chants to Spirituals and Choral canticles. Representatives from a diverse range of religious paths will participate in the festivities, including Native American, Islamic, Hindu, Jewish, Pagan, and Christian.”28

Over the years Grace Cathedral has been a beacon for comprehensive religious transformation, and has done much to promote a contemporary global-spiritual model, such as helping to birth the United Religions Initiative.

The United Church of Canada is another example. During the last twenty years, the United Church denomination has been considered a Canadian trend setter in “progressively left” Christian thought. This denomination has also been viewed as a social pillar by academics, political figures, and other leading personalities. Here’s part of a responsive reading for an Earth-centred worship service.

“Speaking to the Earth Community, we say: Brothers and Sisters in Creation, we covenant this day – with you, with all Creation yet to be, and with the Creator. With every living creature and all that contains and sustains you.
All: With all that is on Earth – and with the Earth itself.”
29

Alarmingly, it doesn’t seem to matter if a church is “right” or “left” in its general outlook. Conservative congregations too are focusing on the Earth as a point of service.

A few weeks back, in February 2009, I had a chance to visit with some relatives who attend an evangelical church that has been locally recognized for its stalwart stand in proclaiming the Gospel. But I found out that things have changed. Instead of messages focusing on the truths of God’s Word, sermons have taken an overt ecological edge. Although not promoting Earth-centric beliefs like the United Church – “we covenant this day…with the Earth itself” – the teachings highlighted typical environmental themes: Global warming, the problems caused by Man, and changing consumption patterns and social behaviours. Does this remind you of anything?

Like hundreds of other pastors and churches across North America, naivety to the true intent of deep ecology and its message of global transformation is undercutting Christian based values – right in the church itself.

Does this mean that Christians shouldn’t be concerned about the environment? Not at all. However, a healthy Biblical approach is needed – one that recognizes the rightful place of Man in tending, managing, and using the Earth; not one in which Man is servant to a planetary master made in the image of the United Nations or some other globally inspired environmental agency. Sadly, pastors and congregations around the world are parroting the message of Earth Day and the leaders of global environmental governance.

The quest to involve the Christian community in Earth Day celebrations is especially significant. Not only do individual churches promote Earth Day as a special event, the Earth Day Network (EDN) specifically targets the “faith community” in the hopes that influential religious leaders will move the global agenda forward. And EDN has some clout.

The Earth Day Network is a group that arose from the original Earth Day in 1970. Today the organization’s International Council is comprised of the some of the world’s most influential globalists,

  • Lester Brown, Worldwatch.
  • Gro Harlem Brundtland, Director of the World Health Organization.
  • Robert Kennedy Jr., Senior Attorney with the Natural Resources Defence Council.
  • Gus Speth, former UN Development Programme official.
  • Maurice Strong, President of the Earth Council and former UN Special Advisor.
  • David Suzuki, Canada’s leading environmentalist.
  • Klaus Toepfer, Executive Director of the UN Environmental Programme.30

Presently, EDN works hard to promote their Communities of Faith Climate Campaign, a global warming/Earth Day educational platform targeted at religious groups. In fact, the EDN faith-based website has the motto “Earth Day: Something We Can All Believe In.”31

In 2007, EDN reached out a hand to the Christian, Jewish, and Muslim communities by creating “12,000 sermons and religious events” to empower religious leaders for Earth Day goals. EDN took this a step further during Earth Day 2008 by activating “500,000 parishioners” to support climate change legislation. Many churches also pledged to join EDN for “Earth Day Sunday” in 2008, focusing on climate change and saving the Earth during their Sunday services.32

Now for 2009, the Earth Day Network is kicking off their Green Generation campaign, which seeks to engage students, churches, and communities in pressuring the world to adopt a new global climate treaty. Moreover, this campaign is slated to continue until 2010 when it’s expected that the world will witness a massive Earth celebration: the 40th anniversary of Earth Day.

Paradoxically what originally started as a movement to intentionally place Earth on a pedestal while “demonizing” Christianity, nationalism, and human populations – all focused on driving America’s youth to a pagan, socialist utopia – has now been embraced by churches far-and-wide. Furthermore, by hosting and supporting Earth-centered and interfaith services, churches actually contribute to the systemic attack on Biblical values.

Green Lies and Amazing Truths

Berit Kjos @ http://www.crossroad.to has a provocative article on the "Green Revolution: He deals with:

GREEN HISTORY

THE POWER BEHIND THE GREEN AGENDA

THE CONTRARY EVIDENCE

O Lord my God! When I in awesome wonder
Consider all the worlds Thy hands have made,
I see the stars, I hear the rolling thunder,
Thy power throughout the universe displayed:

Then sings my soul, my Savior God, to Thee:
How great Thou art, how great Thou art!
Then sings my soul! my Savior God, to Thee:
How great Thou art, how great Thou art!

Friday, March 13, 2009

Learn2Discern - Are Babies Bad for the Planet?



Is having a child a selfish act? Are children a burden on the environment or is this thinking dangerous for the planet? Learn to discern and understand God's truth.

Giving up Carbon for Lent

In the modern religion that is environmentalism, Chuck Colson reviews some modern practices in light of historical practices.

First, about Lent:

Western Christians, both Protestants and Catholics, are currently observing Lent, the 40-day season preceding Easter. Through self-denial, alms-giving, and prayer, many Christians prepare themselves to properly commemorate our Lord’s passion and resurrection.

The modern twist:

Lenten self-denial traditionally includes giving something up we enjoy, like a particular food or pleasurable activity. Well, this year, clergy in Britain are asking their dwindling flocks to give up coal for Lent.

Well, sort of. The Anglican bishops of Liverpool and London have called for a “carbon fast” this Lent. Instead of giving up, say, chocolate or meat, people should reduce the amount of greenhouse gases they produce.

Thus, preparing for Good Friday and Easter consists of actions such as the following: “avoiding plastic bags”; “giving the dishwasher a day off”; “insulating the hot water tank”; and “checking the house for drafts.” I’m serious.

How it has become the new religion:

Perhaps the bishops were aware of how, well, silly this sounds because they had to cloak it in language like this: It is “individual and collective action” on behalf of the poor. According to the Bishop of Liverpool, “it is the poor who are already suffering the effects of climate change,” and “to carry on regardless of their plight is to fly in the face of Christian teaching.”

Acknowledging our true Christian duty:

It’s true that “carrying on” while ignoring the plight of the poor violates Christian teaching. What’s not so clear is how giving your dishwasher a day off or using paper instead of plastic fulfills your Christian duty to the poor.

Why this is the new religion:

Then again, as Frank Furedi of the University of Kent reminds us, the religion being appealed to here isn’t Christianity but, instead, “environmentalism [as] a caricature of a religion.” He calls the carbon fast a “morally illiterate attempt to recycle” Christian practices “as a form of environmentally correct behavior.”

In this caricature, according to Furedi, “original sin has been reinvented as a wicked act of ‘carbon emission.’” Instead of the Seven Deadly Sins, we have “everyday behaviors,” including your morning latte, turned into an offense against the planet and, oh yes, the poor.

The essence of the folly:

Of course, recycling and conserving energy, however sensible, won’t make any difference whatsoever in the lives of the poor. And it certainly shouldn’t be passed off as a “sacrifice” for their sake. Its only beneficiaries will be westerners who will feel better about their own lives, even as the lives of the supposed beneficiaries remain untouched.

The saddest part about this “carbon fast” business is that our preparation for Good Friday and Easter ought to include an examination of our assumptions about what constitutes the “good life.” The global recession is a painful reminder of the dangers of laying up our treasures where moths, rust, and thieves—including those in expensive suits—can take them from us. This will be the subject of tomorrow's broadcast.

The final plea:

God may be calling us to live more simply—but it ought to be as an expression of our trust in Him, not fear of an environmental doomsday. This, in turn, will enable our concern for the least of our brethren to go beyond choosing paper over plastic.


For Further Reading and Information

Frank Furedi, “Climate Change and the Return of Original Sin,” Spiked Online, 25 February 2009.

Bishops of Liverpool and London Call for ‘Carbon Fast’ During Lent,” Guardian (UK), 24 February 2009.

Bishops Call for Global Carbon Fast This Lent,” Anglican London Diocese, 25 February 2009.

Christians Told: Give Up Carbon for Lent,” Telegraph (UK), 5 February 2008.

A Disordered 'Amen': The Environment or Humanity,” BreakPoint Commentary, 10 March 2009.

Getting Gaia's Goat: Advice for the Eco-Conscious,” BreakPoint Commentary, 9 March 2009.

Culling the Herd: Misanthropic Environmentalism,” BreakPoint Commentary, 5 February 2009.

Monday, April 07, 2008

“Behold, It Was Very Good.” But Now?

Noël Piper @ http://www.desiringgod.org recounts how she had a one-week crash course last month when she and her daughter Talitha were guests of Craig and Tracy Sorley, BBC missionaries with Care of Creation Kenya.

She notes: "Care of Creation is working with local people to develop nurseries of indigenous trees suited to various uses. People are trained to plant and nurture these trees on their land. Bethlehem has sent two teams that built a water collection system at a tree nursery and a fence to protect seedlings from animals".

Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created. (Revelation 4:11)

God created all things to display himself and his glory.

What can be known about God is plain to [all people], because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. (Romans 1:19-20)

Creation itself praises God.

Let the heavens be glad, and let the earth rejoice, and let them say among the nations, “The LORD reigns!” Let the sea roar, and all that fills it; let the field exult, and everything in it! Then shall the trees of the forest sing for joy before the LORD, for he comes to judge the earth. Oh give thanks to the LORD, for he is good; for his steadfast love endures forever! (1 Chronicles 16:31-34)

God delights in his creation.

God saw everything that he had made, and behold, it was very good. (Genesis 1:31)

Sin introduced pain into creation.

We know that the whole creation has been groaning together in the pains of childbirth until now. (Romans 8:22)

When we care for creation, we point people to the coming new heavens and earth, where the redeemed will live forever with God.

Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.” (Revelation 21:1-3)

Praying with you that “the glory of the LORD endure forever; may the LORD rejoice in his works” (Psalm 104:31),

Thursday, November 08, 2007

Environmentalism - A New Religion

From Tim Challies @http://www.challies.com

Yesterday we received notice that the town of Oakville is changing the trash collection strategy. Currently we have our trash picked up every week and have “blue boxes” or recycling bins picked up every other week. Beginning in April, we’ve recently learned, we’ll have garbage pickup every other week and recycling pickup every week. We’ll all be given a “GreenCart” into which we can toss all manner of wet and compostable garbage. Though the layout of our home poses some challenges for us, we are largely in favor of this strategy; we’re glad to see the town taking seriously their responsibility for environmental stewardship. If we can keep garbage out of the local landfills, we would all agree this is a good thing.

There was one thing in the notice that caught my eye. It was a short story about a local woman who is a local environmental “champion.” She is pictured sitting with her young children and the article describes her efforts to reduce their environmental impact. “I only use reusable cloth bags when grocery shopping.” “When I’ve put away the groceries, I leave the bags on the front door knob so I’ll remember to bring them back out to the car.” “She never buys single serving containers.” “I engaged a diaper service to collect and recycle disposable diapers.” “They hang the annual Waste Management Calendar in their kitchen to that everyone can see it.” “Her twins help compost by putting their fruit peels in the Kitchen Catcher for backyard composting.” “We talk a lot about our earth and how we can help make it a healthier place.” “Our family of four only has a half bag of garbage or less, as most waste is either recyclable or compostable.” And so on.

What struck me about this article was just how much it sounded like a woman who serves the environment with religious fervor. It sounded like religion, not like taking out the trash. And it reinforced in my mind something I’ve thought about often—environmentalism is fast becoming the default religion of our age and of our society. It is a religion that is politically correct and which creates few enemies. It is a religion everyone respects and a religion that is bound to garner attention. It is a religion that is creating its own brand of Pharisees, people who stand on the street corners, so to speak, declaring their religious accomplishments.

I believe the first time I began to think of environmentalism as a religion was after reading a speech Michael Crichton delivered back in 2003. Though he was not the first person to make this connection, his speech was widely quoted and widely discussed. And well it should have been. Though it is in many ways anti-religious and though it proceeds from an unbiblical worldview, it is, nevertheless, very interesting. Crichton begins by saying “The greatest challenge facing mankind is the challenge of distinguishing reality from fantasy, truth from propaganda. Perceiving the truth has always been a challenge to mankind, but in the information age (or as I think of it, the disinformation age) it takes on a special urgency and importance.” As a Christian I can agree, to some extent, with this statement. Certainly few things are as important to humans as distinguishing was is true (and Who is Truth). From that starting point, Crichton begins to show how environmentalism is spreading untruths and how it is built upon a shaky, unstable foundation.

Today, one of the most powerful religions in the Western World is environmentalism. Environmentalism seems to be the religion of choice for urban atheists. Why do I say it’s a religion? Well, just look at the beliefs. If you look carefully, you see that environmentalism is in fact a perfect 21st century remapping of traditional Judeo-Christian beliefs and myths.

There’s an initial Eden, a paradise, a state of grace and unity with nature, there’s a fall from grace into a state of pollution as a result of eating from the tree of knowledge, and as a result of our actions there is a judgment day coming for us all. We are all energy sinners, doomed to die, unless we seek salvation, which is now called sustainability. Sustainability is salvation in the church of the environment. Just as organic food is its communion, that pesticide-free wafer that the right people with the right beliefs, imbibe.

Eden, the fall of man, the loss of grace, the coming doomsday—-these are deeply held mythic structures. They are profoundly conservative beliefs. They may even be hard-wired in the brain, for all I know. I certainly don’t want to talk anybody out of them, as I don’t want to talk anybody out of a belief that Jesus Christ is the son of God who rose from the dead. But the reason I don’t want to talk anybody out of these beliefs is that I know that I can’t talk anybody out of them. These are not facts that can be argued. These are issues of faith.

And so it is, sadly, with environmentalism. Increasingly it seems facts aren’t necessary, because the tenets of environmentalism are all about belief. It’s about whether you are going to be a sinner, or saved. Whether you are going to be one of the people on the side of salvation, or on the side of doom. Whether you are going to be one of us, or one of them.

As Christians we understand that certain truths are imprinted into the human mind. Among these truths is the knowledge that something in this world is not right. We know that we are sinners but that this is an unnatural state for us. And somehow we seem to know that we need redemption. Every religion offers its own understanding of how we can be made right. Environmentalism offers sustainability and offsets, the path to a return to the idyllic state from whence we came.

Crichton denies the existence of an Eden—he denies that humanity once experienced perfection. But his point still stands. Environmentalists have created in their own minds a kind of idealistic world that has never existed since the fall into sin and one that can never exist until the Lord returns. They fall into the myth of the noble savage, somehow believing that technology and industrialization are inherently evil. But history bears out just how wrong and absurd and irrational this is. “What was that Eden of the wonderful mythic past? Is it the time when infant mortality was 80%, when four children in five died of disease before the age of five? When one woman in six died in childbirth? When the average lifespan was 40, as it was in America a century ago. When plagues swept across the planet, killing millions in a stroke. Was it when millions starved to death? Is that when it was Eden? “

Death and sin have reigned since Adam defied God. Death and sin will continue to mark this world until the day the Lord returns and eradicates them once and for all. Without the Lord we cannot return to the state of perfection, regardless of how well we treat this earth. But the environmentalists would have us believe otherwise. They are calling for us to place our faith in them and in their understanding of what’s happening in the world. They ask us to place our faith in their solution; in their salvation. Al Gore, undoubtedly the world’s foremost environmentalist spokesperson, has gone on record several times saying that we need to have a blind faith—that anyone who would doubt climate change is like a person who still believes in a flat earth. Environmentalism is a religion that is increasingly demanding adherence at the expense of reason. And this despite environmentalism’s long record of getting it all dead wrong (remember acid rain and global cooling and DDT and…?).

In find it interesting that the term “global warming” has now been largely supplanted by “climate change.” This offers at least two advantages to environmentalists: first, it allows scientists to claim either warming or cooling as evidence of their theories and second it makes their theories far easier to prove because the climate is always changing. The climate is never static, but always changing in one direction or another (which is why we speak of historical average temperatures drawn from a long sample). Today any unusual weather patterns—warm weather in January, unusually cold weather in January, a large number of hurricanes, the absence of hurricanes—are all used to prove that climate change is happening. And we are supposed to blindly accept all of this. This does look like a religion—not the religion of the Bible which offers evidence and calls for faith—but the religion of the world which demands faith despite evidence. It is a religion that mimics truth, offering its own concepts of deity, sin, salvation and redemption. It is a religion that masks truth, blinding people to problems of the heart that are far deeper than the environment. It is a religion that creates its own version of truth. It is yet another false religion—another kind of works righteousness in which humans can make themselves right before their god through their own efforts.

Let me conclude with sentiment I’ve expressed here before. I am all for tending to the earth and hence I’m all for Oakville’s new waste disposal strategy. I know that God entrusted it to us and did not give us a world that is merely habitable, but a world that is stunningly, breathtakingly beautiful and one that was absolutely perfect for us. Sadly, we ruined the perfection and continue to do so. As Christians we should have the highest view of the earth, seeing it as a gracious and generous gift of God. We should be first in line to protect it, to tend to it, and to attempt to reverse whatever damage we have done to it. Yet we must not fool ourselves into believing that we can save it in and of ourselves. The earth is not neutral or inherently good. Not anymore. We ruined it and have to be prepared for it to continue to decay, just as you and I will do. As our bodies rot and decay, so too does the earth. So while we tend to it, we do so from a perspective that realizes that this earth is only our temporary home. When the Lord returns He will redeem it, He will rebuild it, and restore it to its original perfection.

Wednesday, October 03, 2007

When Ecology Replaces Theology

By Albert Mohler @http://www.albertmohler.com

Is saving the earth what remains when liberal churches are no longer concerned for the salvation of souls? Have these churches replaced theology with ecology?

Frank Furedi is a British sociologist who teaches at the University of Kent. He is also a controversialist and a public intellectual. In a recent article published at Spike, Furedi suggests that some religious institutions are "busy reinventing themselves by promoting ecological virtues and preaching against the eco-sins of polluters." He offers a most interesting argument.

Furedi contends that a crisis of authority has shaken many churches, and that modern societies the have largely given up on saving traditional morality. In his words:

Sometime back in the 1980s, Western societies gave up on the project of rescuing 'traditional values' and morality. From time to time, conservative politicians and moral entrepreneurs have attempted to launch back-to-basics crusades promoting 'family values'. However, their lack of popular appeal has only exposed society's estrangement from these traditions. Indeed by the Eighties, even religious institutions found it difficult to uphold their own authority with conviction. Instead of influencing society many churches began to internalise the attitudes associated with the lifestyles of their increasingly individualised consumerist flock. The last quarter century has seen a steady diminishing of religious authority in Western societies. Debates about the role of women priests, homosexuality and marriage indicated that religious institutions have become confused about their own relationship to traditional values.

Furedi suggests that these churches are now seeking to find a new platform in order to assert a new claim to authority within the culture. This new platform appears to be ecology and the goal of saving the earth.

His argument is compelling:

In recent years, some in the church have sought to gain the public's ear through the greening of traditional doctrines, and Christ the Saviour is fast becoming Christ the environmental activist. Western society is continually in search of rituals and symbols through which moral probity can be affirmed. It appears that, for many church leaders, the project of saving the planet offers more opportunities for reconstituting rituals and symbols than the saving of souls.

It is not just the odd priest offering absolution through the ritual of eco-confession. Church leaders have embraced the rituals of eco-morality to demonstrate their commitment to a higher good. Absolution through carbon offsets appears to be the way forward.

An observer of church life today, especially within the shrinking domain of liberal Protestantism, will find plenty of evidence for Furedi's hypothesis. Ecological concerns appear to serve as a replacement for abandoned doctrines and outdated concerns -- such as evangelism.

Furedi finds plenty of support for his argument within contemporary Roman Catholicism, but here is his analysis of the situation within the Church of England:

In 2006, the Church of England launched an eco-crusade entitled 'Shrinking the Footprint'. The Archbishop of Canterbury complained that 'early modern religion contributed to the idea that the fate of nature is for it to be bossed around by a detached sovereign will, whether divine or human'. It seems possible that those misguided early modern religionists received that idea from the Book of Genesis, where God gives Man dominion 'over all the earth, and over every creeping thing that creepeth upon the earth'. Now the head of the Anglican church protests about nature being 'bossed around' not only by Man, but by God. This year, the Church of England launched a booklet of green tips for the faithful entitled How Many Christians Does it Take to Change a Lightbulb? Its eco-commandments include: share cars on the road to church, use virtuous low-energy lightbulbs but cast out junk mail, and do not flush the loo at night.

So is Christ the Savior is fast becoming Christ the environmental activist? Furedi's argument is both insightful and troubling. There can be no doubt that his argument is true with respect to many churches and denominations. And there is a clear warning here. When churches abandon or marginalize the central doctrines of the Christian faith, another religion soon takes its place. That religion might be a religion of therapy, social action, or ecology -- or any number of other substitutes for the Gospel.

As Furedi explains, this particular temptation can be traced to "the powerful influence that environmentalism exercises over contemporary culture." When churches lose confidence that they can speak to other issues in terms of right and wrong (sex, personal behavior, etc), environmentalism remains. In effect, it is the only socially acceptable form of moralism.

Nevertheless, Furedi believes that this is a losing strategy for the church in terms of social and cultural influence. As he explains, "eco-spirituality cannot really compensate for the loss of traditional moral authority."

Furthermore, once a church embraces environmentalism as its central mission, its authority suffers and even greater loss because the society considers the true authorities for ecology to be scientists, not church leaders. "The shift away from God towards nature inevitably leads to a world where the pronouncements of environmentalist experts trump those of the priesthood," he explains. "It will be interesting to see what will remain of traditional religion as prophecy and revelation is displaced by computerised climate models."

Christians do bear a responsibility to be good stewards of the earth. This is not an easy responsibility to bear in the confusing context of modern ecological debates. But the church of Jesus Christ bears the responsibility to be the steward of the Gospel above all other concerns. The temptation to turn to this-worldly concerns at the expense of spiritual concerns is very strong. Beyond this, human beings will worship either the Creator or the creation. When the authority of the Bible is undermined and confidence that we can know the Creator is compromised, the creation itself looms larger and larger as a central passion.

When a passion for seeing sinners converted to faith in Christ declines, a passion for converting people into environmentalists can appear as a replacement purpose and a culturally-attractive mission.

We should take note when a sociologist like Frank Furedi sees the picture so clearly. Why does he see what so many others miss? When a church forfeits its God-given mission, no other mission matters.

Wednesday, September 05, 2007

Global Warming Consensus?

From Ian Clarey

Apocalyptic scientists and alarmist politicians (not to mention eco-friendly celebs) have been getting us reg'lar people "in the know" about global warming for a few years now. The line given is that there is a consensus in the scientific community about the earth's warming and man's influence upon said warming. Daily Tech has an
article detailing a recent study (or re-study) done by Klaus-Martin Schulte that shows that there is no consensus and that the likelihood of a global catastrophe is slim.


Of 528 total papers on climate change, only 38 (7%) gave an explicit endorsement of the consensus. If one considers "implicit" endorsement (accepting the consensus without explicit statement), the figure rises to 45%. However, while only 32 papers (6%) reject the consensus outright, the largest category (48%) are neutral papers, refusing to either accept or reject the hypothesis. This is no "consensus."

Friday, June 08, 2007

Global Warming Fideism

Jim Tonkowich, president of the Institute on Religion and Democracy, made some refreshingly rational comments about global warming:

"Even in Eden, God called humans to tend the Garden and rule Earth's creatures (Genesis 1:28). This was not a call to maintain the Earth as an unpopulated wilderness area. The Bible sees human beings, human procreation, and human industry as positive goods.

"But for many environmentalists climate control is inextricably linked to population control…. So, to save the Earth, [they believe] we have to reduce the human population. And that thinking is creeping into the thinking of some Christians…. [But] population control, which nearly always includes abortion on demand, is abhorrent to most Evangelical and Catholic Christians.

"The kind of radical fideism that some evangelical Christians are exhibiting toward catastrophic global warming is a betrayal of science and a betrayal of the Christian intellectual tradition…. The refusal to engage in thoughtful debate about global warming, while choosing instead to make dubious assertions about the debate being over or all scientists agreeing, is not a Christian approach to the issue -- particularly when the livelihood and lives of the global poor are at stake.

"We must take an approach that, by contrast, promotes a culture of life and that affirms that humans and human activity are valuable, worthy, and, in fact, indispensable in God's good plan for this good Earth."

Tuesday, June 05, 2007

Avoiding "Nature-Deficit Disorder" -- It's About Theology, Not Therapy

By Albert Mohler @ http://www.albertmohler.com

Welcome to summer 2007 and the latest diagnosis of a problem among the younger set -- "nature-deficit disorder." A generation of children is growing up without much contact with nature, or the outdoor world in general.

Leave it to Americans to explain this problem in therapeutic terms. The invention of "nature-deficit disorder" implies that the issue is basically one of psychology and therapy. But, in this case, the problem is kids who have little contact with the outdoor world. The therapeutic intervention is fairly simple -- turn off the Nintendo, the television, and the computer and send the kids outdoors.

Two years ago, Richard Louv addressed this problem in his book, Last Child in the Woods [see my review here]. "Our society is teaching young people to avoid direct experience in nature," Louv explained "That lesson is delivered in schools, families, even organizations devoted to the outdoors, and codified into the legal and regulatory structures of many of our communities."

More to the point, many parents allow their kids to stay indoors all day, with what precious free time many kids enjoy devoted to digital entertainment and electronic appliances. A generation of boys now knows more about video games than the local woods. Both girls and boys seem preplexed when confronted with nature and many know the outdoors only through participation in athletic or sporting activities on courts or playing fields. They never wander in the woods or sit by a creek watching tadpoles. What they know of nature they get from the Discovery Channel.

Today, a report in The Guardian [London] indicates that British children are experiencing the same alientation from nature. Stephen Moss writes:

Nowadays, not only has children's time become more pressured, but they are also expected to use it constructively: every pastime must have a purpose. But if everything in a child's life is organised, interactive and based on supervised "experiences", then there isn't much room left for spontaneous, unmediated activities such as fishing for tiddlers, building a den or simply mooching around aimlessly on the nearest bit of waste ground.

As Moss explains, "We have therefore severely restricted our children's access to the natural world, with serious consequences for their health and wellbeing."

There is a great loss here, and not just to a child's sense of wellbeing or knowledge of nature. Christians celebrate the fact that God created the cosmos as a display of His glory. A child who experiences the sense of wonder in the face of creation is learning, not only about nature, but about the glory of God.

Put simply, the child is not going to have that experience while sitting in front of a digital screen. No video game can replace the wonder of a mountain sunset, a cascading river, or a spider's web covered with morning dew. As the Psalmist declared, "The heavens declare the glory of God, and the sky above proclaims his handiwork" [Psalm 19:1].

In the closing chapters of the Book of Job, God speaks to Job about His Lordship over all the earth. The Creator exhults in goats, donkeys, wild oxen, ostriches, and hawks. The Creator expresses His good pleasure in the fact that the "majestic snorting" of the horse is terrifying and in the eagle's ability to set its nest so far above the ground.

Children (and adults) who have no contact with the outdoor world are robbed of devotional knowledge, not just of natural interests.

The secular world increasingly sees "nature-deficit disorder" as a therapeutic problem. Christians should see it as a theological problem. Don't let the summer pass without spending some serious time in the natural world -- and teach your kids to see the supernatural meaning of nature all around them.

_________________

After warning against letting kids sit for hours in front of the television screen, let me suggest a couple of resources that are more than worthy of your time with the kids. Both of these series will captivate both children and adults, and the impression they leave is amazing. Christian parents can use both of these series to start great conversations with their children and to reach a deeper understanding of the glory of God in creation.

Blue Planet is an incredible BBC series that takes viewers into amazing underwater worlds most human beings will never see. Planet Earth, also a project of the BBC, does the same for the entire planet. Together, these two series redefine nature documentaries. Both offer great opportunties for parents to teach and explain the significance of creation to their children.

Wednesday, May 16, 2007

Last One Off Earth, Turn Out the Lights: Modern Desperation



By Church Colson @ www.breakpoint.org

A few weeks ago, the world famous physicist Stephen Hawking came one step closer to his dream of going into space: He took a flight in a "specially modified aircraft" that allowed him to experience weightlessness.

Hawking, who is almost completely paralyzed by Lou Gehrig's disease, said that the purpose of his flight was to "encourage public interest in space." Not out of the kind of "new frontier" optimism, but out of a despairing view of humanity.

For Hawking, the goal for space travel isn't to seek out new life or even to boldly go where no man has gone before—it's to ensure the survival of the human race.

After the flight, Hawking said that "life on Earth is at an ever-increasing risk of being wiped out by a disaster such as sudden global warming, nuclear war, a genetically engineered virus or other dangers." Thus, colonizing other worlds may be our only chance of surviving our own folly.

If this sounds like Hawking—who is Isaac Newton's successor at Cambridge University, the most prestigious chair—has been watching a bit too much of the Sci-Fi Channel, he's not alone in his bleak assessment. In a recent New York Times' op-ed, Robert Wright of the New America Foundation described what he called "an apocalyptic vibe in the zeitgeist."

Wright argued that it's "not hard to imagine how the technological sophistication that got us to the brink of global civilization could be our undoing." He cited "classic nuclear apocalypse," "eco-apocalypse," and "terrorism" as three possible factors that could lead to a "planetary death spiral."

These are hardly isolated examples. These days, if you want lectures on human depravity and the looming apocalypse, the best places aren't churches or Christian book stores—it's prestigious op-ed pages and science departments of universities.

It's clear that the anti-religion crowd is growing desperate, the result of all their angry rejection of the hope of the Gospel.

Oddly enough, there is something almost biblical in this kind of talk. Almost, that is. This recognition of the human capacity for folly and self-destruction is a welcome alternative to the naïve utopianism and belief in progress that dominated so much of twentieth-century thinking. But it's only part of the truth.

What's missing is the solution to what C.S. Lewis called our "bentness." After all, even if we do escape the bounds of Earth to colonize new planets, our fallen human nature will accompany us on the trip and the cycle of folly will start all over again.

That's why the real "logic of human destiny" (to borrow a phrase from Wright), is the Gospel. It not only describes the human condition correctly, it provides an answer to that condition—an answer that can be implemented on this world, not Rigel IV.

Instead of removing us from this planet, God came down to this fallen world. In living and dying as one of us, He transformed our humanity in a way that can break the power of sin and folly.

What needs modifying is us, not our spacecraft. The best antidote to the "apocalyptic vibe" Wright describes is hope—not in what man can accomplish on or off this planet, but in what God has done and continues to do, His kingdom, and the assurance that our human destiny is Heaven, not Mars.

Saturday, May 12, 2007

The Attractions of Global Warming (Part II)


Jeremy Smith wonders why Global Warming is so popular.

By Jeremy Smith@http://www.reformation21.org

A month or so ago, I wrote an article suggesting that 1) the scientific theory known as Global Warming is popular and that 2) its popularity is, on the surface of things, a bit of a surprise since the theory is jut that – a theoretical explanation that attempts to account for a whole host of gathered (and conjectured) data. My first suggestion, that the theory known as Global Warming (henceforth, GW) is popular (or widely assumed to be accurate in at least its core postulations) seems self evident. I run into GW everywhere, from the national news programs to the Oscars to the stand up routine of the late night comedians. GW makes the newspaper and academic circles as well. I even read about GW in sports reports. If GW were a high school student, he would be the starting quarterback, valedictorian, and prom king. GW is a teen idol.

The second contention, that its popularity is a bit surprising, requires a little more explaining. Scientific theories abound. Some are proposed and then later debunked (phlogiston, anyone?), while others continue on. But not all theories attain the widespread popular support (and subsequent concern) that GW presently enjoys. What makes GW so unique in this way? What does GW have going for it that, say, Hawking’s Black Hole Paradox does not? Why is one a media darling and the other an unwatched PBS special (at best)? Why does my neighbor worry about melting polar ice caps and not about information loss in black holes? Why will people watch Diane Sawyer grimace as she interviews Sheryl Crow about the dangerous effects of carbon dioxide build up in the atmosphere, (and while we’re asking, just what is a pop singer doing talking about such things in the first place), and are not, as yet, too concerned about the cell phones causing CCD (Colony Collapse Disorder – when honey bees go missing. Seriously, look it up. The bees are disappearing, and some think our cell phone usage is causing it. Will Beyonce soon start a crusade to rid the world of cell phones)? What accounts for all this concern for one theory but not another?

A simple answer to the last question would be, “because there is great cause for concern with respect to anthropomorphic climate change,” and likely at least some readers are already shouting at their monitors that such is the case. Whether that is true or not is a subject of debate (both popularly and scientifically), but irrespective of the final verdict about the veracity of the claims of GW, my present concern has less to do with the science involved and more to do with wondering why folks, by and large, believe it to be true.

It may in fact be true that the world is heating up as a result of the activities of man and that this will have catastrophic effects. Or it may be true that the planet is heating up for some reasons other than the activities of man. Or it may be that there is some combination that is causing the earth’s temperature to rise. Or maybe the earth’s temperature is supposed to fluctuate over the course of centuries (or millennia) and this just happens to be a period of time when the earth’s temperature is changing as it always has. Or maybe the temperature should stay the same and any deviance should be addressed to the best of our abilities. Or maybe the earth is heating up “unnaturally,” but we don’t need to worry about it because the effects will be minimal. At this point I am saying that any of those could be true but that none actually explain why GW is so popular. Unless we are expected to believe that the majority of non-astmospheric physicists have weighed the available data and have come to the conclusion that the theory (GW) fits the evidence, then whether or not the theory is accurate does not really explain why it is popular. Something else is driving that train. Why does GW get its own prime time specials, celebrity spokesmen, and documentaries? Why does GW need its own PR firm while other theories wait anxiously on Friday night just hoping that the phone will ring? I think the explanation has far more to do with the nature of man and far less to do with science.

Last time, I suggested that the theory enjoys popularity because it contains enough easily digestible information to make it possible to discuss in 30 second clips, and yet enough complexity to create pseudo-intellectuals (the group I called the Afternoon Googlers). It is the present state of our culture that we no longer recognize the difference between real experts and those who just like to pontificate. I would like to suggest that a second explanation for the popularity of GW is that it functions as a convenient place to dump our guilt.

A Convenient Guilt Dump

Americans spent more than $24 million on Al Gore’s movie on GW. Thanks to Sheryl Crow, Americans got to have extended discussions on how many squares of toilet paper we should use. On earth day (April 20 – I had to look it up, too), ABC news put together an hour long 20/20 newsmagazine program, shot for the most part live, from all seven continents, in large measure to discuss the effects of GW on the various portions of this globe. When GW speaks, people seem to listen.

The same phenomenon was asserted with respect to E.F. Hutton, but his voice carried financial advice sure to make the listener rich. Such a voice, in a materialistic climate such as ours, was understandably heard. But GW’s voice warns of impending disaster, with a large dose of criticism for the way we live. Perhaps doom and gloom messages are bound to be heard, but why are people so willing to be criticized about their lifestyles? Surely the prophetic voice of the church calling sinners to repentance does not enjoy the same opportunities that climate change pundits regularly are given. It is hard to imagine a documentary based on the moral decay of the culture or the horrors of abortion or the damaging effects of internet pornography being made; much less, that such an endeavor would win an Oscar. Try getting on the media circuit telling people that greed is sinful.

But for some reason, people are willing to be chastised for driving big cars and turning on their air conditioners, and they are willing to feel a certain amount of guilt for the lives they live. Westerners in particular are willing, under certain circumstances to experience something that looks and feels like guilt. I think there are least two reasons for this.

There is a theological rationale for mankind’s willingness to feel guilt. As Paul tells us in Romans 1, regardless of man’s best efforts to suppress the knowledge of God and our guilt before him, even the hardest heart experiences moments where a flicker of light pierces through the darkness, and he is reminded of his guilt before God. That sense, be it ever so brief, leaves us feeling guilty. It is often suppressed, ignored, or explained away; yet in the depths of our souls, we have this nagging sensation that all is not right. Such a feeling may be quickly dismissed and ignored, or it may be assigned away, or it may just fester, but it is still there. Something must account for it. For the Christian, a recognition of sin and a wholehearted repentance, clinging to Christ is the remedy. For the world, there must be something else. There is an innate, unquenchable sense that something is amiss, and an explanation for that guilt is a natural desire.

There is also, I think, a tendency toward guilt common to those who live well. I do not mean, therefore that material wealth is something for which we necessarily need to feel guilty. God owns the cattle on a thousand hills, and he apportions those cattle to whom He wills. But I think there is a tendency for the world, even as it is caught up in its materialism, to sense that there is something unexplainable about the lavish wealth enjoyed by some and the abject poverty experienced by others. Why else do we watch those 30 second commercials asking for money to support the poor in other lands (you know, the “for the cost of a cup of coffee a day, you could give clean running water to these precious children.”)? Why do those commercials gain any hearing from the world? Could it be that the world, at some level, is tortured by a question similar to Isaac Watts question with respect to his salvation: “Why was I made to hear Thy voice, and enter while there’s room, when thousands make the wretched choice, and rather starve than come?” Could it be that the world wonders, “Why was I born into a situation where prosperity is relatively easily attained, while others in the world are fitted only with poverty?” While that wondering may result in nothing more than a fleeting and unspoken concern, does it yet continue?

For at least those two reasons, I think people are prone to hear voices that challenge them to feel guilt. However, I think the degree to which such voices are heard is directly related to the relative ease of the remedy to soothe that same guilt. We will acknowledge our festering sores, but only if the ailment is common to mankind and the balm is relatively painless and easy to acquire.

Everybody’s Doing It

Such is the situation with respect to GW. We are told, “Your lifestyle is polluting the world. Feel bad about it.” But our guilt is not alone, for all of us (particularly those of us in western contexts) are to blame. It is everyone’s fault, and because it is everyone’s fault, it is, in fact, nobody’s fault.

Such is the new attitude with respect to pornography. I suppose pornography has existed for a long time, and was acceptable in certain situations and contexts; but its presence has only recently begun to be flaunted everywhere. It was, for the majority of my life, a vice to be concealed from the eyes of others. If you owned a subscription to Playboy, you didn’t admit it to your friends. But then pornography became easy to access, and with its newfound availability came its increased popularity. And before long, we learned that Americans spent far more on pornography than sports. Everyone sneaked a peak now and again, and since everyone was doing it, it became ok to do. You should not flaunt it in front of your wife, but she no longer expected you to refrain altogether. It was a vice that everyone shared, and with that shared culpability came a certain release from an oppressive guilt. You felt bad if she found your Playboy – but not too bad.

And so it is with the behaviors that are purported to cause an increase in global temperatures. We are to feel bad about the amount of fossil fuels we consume, but that guilt is tempered by the realization that everyone in our culture uses fossil fuels. Everyone owns a car. Everyone runs the air conditioner when it is hot. We are all to blame. We share a collective guilt that runs only culture deep.

An Easy Remedy

But even that global guilt is soon soothed away with a variety of easy fixes. On the hypocritical side, we have the example of Al Gore, who jets from city to city (burning all sorts of fossil fuels on the way) warning us about GW, but then excuses his massive carbon footprint with the planting of trees - a modern day environmental Tetzel offering freedom from guilt for a reasonable contribution (“When a tree in the rainforest is saved, the AC at home is ok”). Or there is the always popular method of looking to some outside source who will step in and save the day, so long as that salvation comes without any uncomfortable changes to our lifestyles. The government will have to step in and regulate the problem, so long as those regulations don’t keep us from that trip to Aspen this winter. We will buy a hybrid car, but only if it still goes as fast as a car powered by a traditional combustion engine. We will start a national bus tour to raise awareness of the ill effects of GW, so long as the bio-diesel bus is comfy.

If it is true that the consumption of fossil fuels on the part of mankind is to blame for the increase in global temperature, and if the rising temperatures are going to result in catastrophic ailments for our planet, it seems to me that the only reasonable solution involves substantial and painful changes in our behavior. If GW is a man-made phenomenon, and the human behaviors causing it are known, why is there such a reluctance to call for dramatic changes? Or, if such a call is actually made, why is it practically ignored? How many have given up their automobiles? How many refrain from airline travel? How many have sworn off electricity not generated in environmentally friendly power plants?

We are told that the present crisis of GW is the single greatest threat in the history of mankind, and yet, the solutions seem to be disproportionate to the problem. If you become convinced that the problem is burning fossil fuels, why do so few refrain from burning them? If the survivability of mankind is really at stake, why do GW proponents still ride on airplanes, drive cars, and use electricity manufactured at plants powered by coal-burning furnaces? Could it be that even the avowed GW advocates are willing to severely limit the effects of their convictions? Is it because we need an easy remedy for our guilt, a way to soothe our souls without causing any real sacrifice?

I am reminded of the popular formula for gaining admittance into heaven: “I’ve led a pretty good life, so surely God will let me in.” Such a statement presupposes that God exists, and that He makes judgments based on what we do in this life. Over and over again, people will hold such presuppositions but remain steadfast in their opposition to making any changes that limit their freedoms. They think God may judge, but are unwilling to alter their behavior if such alterations are unpleasant. We want easy fixes, or more accurately, we want fixes that do not cause us any pain. Such are often the solutions, at least as they are practiced, both with respect to earning one’s way into heaven, and reversing the effects of GW.

GW provides the guilt-stricken man a chance to assign his guilt to something, and then, simultaneously, eases the burden by making the guilt common to everyone, thereby minimizing the actual, individual guilt we are expected to experience. And then as a clincher, GW provides relatively painless remedies. GW becomes a safe place to deposit guilt, and such a scenario makes the theory widely palpable.

Tuesday, May 08, 2007

Large families 'bad' for environment

by Chapman @ http://www.worldmagblog.com

In the United Kingdom, suggestions for decreasing the population's negative environmental impact have gone beyond just switching light bulbs and choosing fuel-efficient vehicles. Experts now recommend that couples limit the number of children they have to two. According to a paper by the Optimum Population Trust, if couples have only two children instead of three, they could cut their family's carbon dioxide output by the equivalent of 620 return flights a year between London and New York. "The effect on the planet of having one child less is an order of magnitude greater than all these other things we might do, such as switching off lights," said John Guillebaud, co-chairman of OPT and emeritus professor of family planning at University College London. "The greatest thing anyone in Britain could do to help the future of the planet would be to have one less child."

Saturday, April 21, 2007

Earth Day & Evolutionists

Has anyone else but me noticed an inherent contradiction in the underlying convictions that drive annual “Earth Day” celebrations? The vast majority of those who attend such fetes are Darwinists who believe humans have a moral obligation to protect the environment. My question is: Why?

For millions of years “Mother Nature” has spewed noxious fumes and poisonous gasses into the atmosphere and littered the landscape with ash and lava without our help. She's killed species we never saw and heated and cooled the earth solo. Indeed, the most “natural” condition in the universe is death. As far as we know, Earth is completely unique; death reigns everywhere else.

Species have passed into extinction at a steady rate from the beginning of time, the strong supplanting the weak. Why shouldn’t they? Each is in a struggle-to-the-death for survival. It is a dance of destruction that fuels the evolutionary process as every creature exploits every other creature for its own benefit. Survival of the fittest - that’s evolution.

No locust swarm stops short of denuding a field because it ought to “leave a bit for the crickets. After all, they all have a right to be here.” The logic of naturalism and the rules of evolution dictate human beings rape our environment, just as everything else does, not protect it.

The moral obligations underpinning Earth Day simply do not follow from the naturalistic world view that embraces Darwinism.

Now, I am for conservation and stewardship of the Earth. But that follows, rather, from a theistic world view in which God has created man as unique and given him responsibility over the Earth to care for it. Earth Day makes sense for Christians, not for Darwinists.

Wednesday, April 18, 2007

Environment: A thoughtful Danish author says the Gore stress on global warming is not the way to help poor people

By Mark Bergin

As the 38th annual Earth Day approaches on April 22, many who care about both the poor and the environment are listening to calls for radical measures. The fear is that flooding in coastal regions could displace millions, mostly the poor; heat waves could kill many who are elderly or diseased; and decreased crop yields could lead to starvation in developing nations.

So does compassion require the federal government to require immediate and drastic cuts in CO2 emissions? Enter Bjørn Lomborg, a Danish academic, author, and founder of the Copenhagen Consensus, a group devoted to economic analysis of policy proposals to solve the world's toughest problems. Lomborg's congressional testimony last month systematically deconstructed the much-hyped testimony by former vice president Al Gore.

Lomborg argued that the high economic costs of emissions-cutting proposals would deliver meager global benefits compared to what such funds could accomplish elsewhere. He cited his organization's global priority list (see table), a ranking of the world's most cost-effective opportunities to improve the human situation. A panel of top-tier economists, including four Nobel Laureates, constructed the table in 2004 based on their analysis of areas where the most good could result from the least economic harm.

The panel ranked various measures to control the spread of disease and alleviate food and water shortages as top priorities. Climate-change solutions, such as carbon taxes or the Kyoto Protocol, scored at the very bottom, delivering minimal gains relative to their costs.

Lomborg elaborated to Congress: "To put it very bluntly, the Kyoto Protocol would likely cost at least $180 billion a year and do little good. UNICEF estimates that just $70-80 billion a year could give all Third World inhabitants access to the basics like health, education, water, and sanitation. More important still is the fact that if we could muster such a massive investment in the present-day developing countries, this would also give them a much better future position in terms of resources and infrastructure from which to manage a future global warming. What would we rather do first?"

That question, and the approach it underscores, debunks stereotypes of global warming skeptics and moderates. Lomborg is not some heartless free-market conservative in the pocket of "big oil." He readily affirms that climate change is occurring and that human industry is contributing to it—but he explains that addressing other global issues first will prevent more deaths and improve more lives.

Nevertheless, his decision to break rank from global-warming orthodoxy has garnered him considerable scorn. Lomborg's first book, The Skeptical Environmentalist (Cambridge University Press, 2001), provoked accusations of scientific dishonesty. His forthcoming work, Cool It (Knopf Publishing Group), will likely draw similar charges when it debuts early next year.

In an interview with WORLD, the controversial author said he is neither surprised nor upset by such attacks: "I've had people call me a species traitor, which I don't even know quite what that means. But I'm sure it's bad."

Lomborg has made conciliatory efforts, opening his congressional testimony with praise for Gore's accomplishment of "making global warming cool again." Though unconvinced that climate change represents a planetary crisis, Lomborg considers it a serious concern worthy of attention and public discussion. His appeals against CO2 restrictions stem from the same heart of compassion that those who advocate emissions cuts claim. The difference: math.

Lomborg calculates that Gore's call for a Kyoto-like tax on greenhouse-gas emissions would cost the U.S. economy about $160 billion per year and would reduce national emissions by half. That may seem a reasonable investment, but the real-world impact on global temperatures proves otherwise. Such drastic cuts in U.S. emissions would foster a reduction in warming of only one-tenth of a degree Celsius over the next 90 years. (One Celsius, or centigrade, degree equals 1.8 Fahrenheit degrees.)

That miniscule temperature difference is irrelevant and cannot justify the accompanying economic burden. Similarly, the Kyoto Protocol, even with the United States and Australia joining its ranks, would decrease temperature rise by just 1 degree Celsius at annual costs of $180 billion if extended out to the end of the century. The European Union's latest promise to cut emissions to 20 percent below 1990 levels by 2020 fares no better when extended out 90 years, costing $90 billion per year for a difference of less than one-tenth of a degree Celsius.

Such numbers result from projections that developing countries like China and India will soon pass the West as the world's greatest emitters of carbon dioxide. Gore argues that the United States must set an example for those emerging economies, no matter how costly or impotent the U.S. carbon-cutting actions may be in controlling actual temperature rise.

But Douglass C. North, a Nobel Prize-winning economist and advisor to Lomborg's Copenhagen Consensus, explains that "while China is growing at an enormous rate, it's also still very poor. The Chinese say, 'Well, our priority is still economic growth and not worrying too much about the environment.'"

Whether China and India choose to change their attitudes presents a far greater determinant of future warming than any emissions-cutting policies in Europe or the United States ever could. North told WORLD that such uncertainties push global problems other than climate change to the top of the priority list. Furthermore, he explained, unfettered economic growth around the world may do more to ease the consequences of global warming than actually lessening the rise in temperature: "Most of the serious effects of climate change are going to be well off in the future, 50 or 60 years from now. At that time, all of the world is going to be so much richer than it is today that it won't be nearly as serious a problem as it would be if it happened overnight."

The latest summary report from the UN-sponsored Intergovernmental Panel on Climate Change (IPCC) argues that much of the predicted sting from a warming planet will fall on people too poor to adapt—and Lomborg responds, "If poor people are going to suffer the most, that should indicate to everyone that maybe we should try to make them not poor. That means focusing on things like cutting agricultural subsidies and allowing for free trade in general, which would undoubtedly make the world amazingly richer."

Greater wealth in Third World nations would also contribute to fighting problems more pressing than climate change—namely, the spread of disease, malnutrition, and clean water shortages. Unlike the projected consequences of global warming, these issues claim lives now and could be greatly alleviated at a comparatively low price.

Take malaria, a topic featured in Gore's Academy Award-winning documentary, An Inconvenient Truth. The film argues that rising temperatures will drive mosquitoes into new cities and spread the disease among new populations. Lomborg agrees but contends that the mosquito surge will increase the number of people at risk by only 3.2 percent—and that attacking the malaria issue with climate-change policy is highly inefficient.

Instead, Lomborg proposes offering assistance to developing economies and building health infrastructures in nations with a high incidence of malaria, measures that would require about $3 billion per year—2 percent the cost of Kyoto. For that low price, studies indicate that malaria infections could decrease 50 percent by 2015. "If we really care about malaria victims, we should focus first on much more efficient policies and strategies that actually help deal with malaria," Lomborg said.

But if global warming truly threatens the earth's habitability, as Gore claims, then even 100 percent malaria relief is of no consequence. Such a scenario would require the unmitigated abandonment of all other concerns and complete focus of all planetary resources on stopping climate change.

The IPCC predicts no such scenario. In fact, the projected harms of its latest summary report stem from a hypothetical analysis that assumes no change in human behavior—an unlikely outcome that inflates impacts from their likely real-world levels.

Still, Lomborg does not advocate that nations ignore the problem of global warming. He wants smarter solutions, those that deliver significant bang for the buck—and he wants to see those develop, instead of settling for inferior choices. Research and development into new technologies offer far greater promise for a comprehensive and effective long-term strategy.

Supporters of immediate and drastic emissions-cutting policies such as a cap-and-trade program believe governmental controls will force rapid innovation. Technologies will spring up, they say, because the costs of buying the right to emit CO2 will demand it.

But such high hopes have not materialized in Europe, where companies have turned to short-term tricks and tactics to avoid the oppressive restraints of Kyoto. The high costs of innovation have become a luxury that few strapped energy or manufacturing plants can afford.

The Washington Post recently reported on several European factories in dire financial straits due to emissions restrictions. A silicon carbide manufacturer in the Netherlands uses the latest pollution-reducing equipment but has had to lay off 40 of 130 employees and must shut down for hours each day to manage the ballooning cost of electricity. Other companies are losing clients to foreign providers that have no emissions restrictions to drive up their price points.

Such problems create an environment of emissions outsourcing and can push businesses to relocate abroad. Lomborg believes that government-funded research and development presents a vastly superior alternative. He proposes that nations cease the bureaucratic morass of reducing emissions and start investing in whatever low-carbon-emitting technologies or techniques they consider prudent—conservation, renewable energies, fusion, fission, carbon capture, or some novel idea yet unknown.

The current cost of cutting CO2 emissions is about $20 per ton, a significant burden for wealthy nations but an impossible hurdle for poorer countries like China and India. New technology and ideas could change that. "If we could cut carbon-cutting costs to say $2 per ton instead of $20, then the chance is much better of getting more countries on board," Lomborg explained.

Whether such arguments resonated with Congress enough to trump the political muscle behind Gore's vision will play out in the coming months as legislators consider bills to restrict greenhouse gases. Between the IPCC's projection of harms and a recent Supreme Court decision giving the EPA power to set CO2 standards for automakers, many environmentalists believe the momentum toward a self-imposed American-style Kyoto is unstoppable.

Ben Lieberman, a senior environmental policy analyst at the Heritage Foundation, disagrees: "This still is more of a fashionable cause than a populist cause. There is some momentum in the direction of action, but the specter of politically unacceptable high costs is always going to be there until we develop more greenhouse-friendly technology—and that takes time."

Gore and his disciples contend that time is running out, that we are just 10 years away from a disastrous tipping point and the unrelenting disdain of our children and grandchildren. Lomborg, too, fears such future contempt—though for entirely different reasons: "Everyone in this debate wants to be able to look squarely into the eyes of the next generation and say, 'We did the best we could.' To go off on one particular concern and invest everything we can there, when most of the evidence tells us that will be a poor investment, is unlikely to impress future generations."

Wednesday, March 21, 2007

Kill Knut? The Twisted Logic of Animal Rights Extremists

By Albert Mohler @ http://albertmohler.com

The star attraction of the Germany's Berlin Zoo is "Knut," a three-month-old polar bear cub. Knut is popular because he is undeniably cute, but he is also the focus of controversy as well. It seems that some animal rights activists want to have him killed.

From Der Spiegel:

Everyone loves Knut. The three-month-old polar bear born in one of Berlin's zoos has become a star in the German capital and has won hearts the world over. Indeed, the exact date of his first public appearance -- likely to be made later this week -- is the subject of almost as much anticipation as the details of Britney Spears Alcoholics Anonymous love affair. It's impossible not to love the little guy, right?

Well, not quite. Animal rights activists, as SPIEGEL reported Monday, aren't so enthralled with the polar bear baby. They are concerned that Knut, who is being raised by human hand after his mother rejected him, is in danger of losing touch with the bear necessities. Some would like to see him dead.

Why?

"Raising him by hand is not appropriate to the species but rather a blatant violation of animal welfare laws," animal rights activist Frank Albrecht told the mass circulation newspaper Bild, whose front page headline Monday read "Will Sweet Knut Be Killed by Injection?"

Berlin Zoo is allowing Knut to be raised in such a way that the bear will have a behavioral disorder for the rest of his life, Albrecht believes. "In actual fact, the zoo needs to kill the bear cub," he adds.

He's not alone. Wolfram Graf-Rudolf, director of the Aachen Zoo, told the newspaper, "I don't consider it appropriate for the species that the little polar bear is being raised on a bottle." The animal will be fixated on his keeper and not be a "real" polar bear, he says. However he feels it is now too late to put Knut out of his supposed misery. "The mistake has been made. One should have had the courage to put him to sleep much earlier."

Zoo keepers started feeding Knut with a bottle after his mother rejected him. The keepers did not do this in order to tame the bear, but to save his life. Knut is the first polar bear born at the zoo in over thirty years.

Animal rights activists have added an important voice to our moral conversation. In some cases, cruel and abusive practices have been brought to light. In other cases, however, animal rights extremists deny any special status to human beings and thus deny that we should treat animals any differently than we would treat a fellow human.

As stewards of God's creation, we are charged to delight in the animals, and to rule over them. We rightly eat their flesh and use their skins and hides. We enjoy their companionship and find pleasure in the wonders of the animal kingdom. We enjoy a good zoo, where we are all children at heart.

This is the real problem with Knut and the controversy surrounding him. The decision to have a zoo -- a perfectly justifiable decision in my view -- is a decision to house and care for animals in a way that is surely different from their natural habitat. Zoos do not allow tigers to hunt and kill zebras, for example. The decision to have a zoo is a decision to face the realities of caring for the animals that are housed and born there.

Furthermore, one clear purpose of zoos is to attract and delight crowds of humans who are drawn by the excitement and pleasure of looking at cute, dangerous, exotic, and famous animals. Zoos dress up their mission statements with passages about scientific study, defending biodiversity, and other purposes -- no doubt legitimate -- but those do not explain why people are buying tickets to get in.

Animal rights extremists undercut their own message when they call for killing little Knut. The German public is nuts about him. Knut is cute -- no doubt about that. This controversy should remind Christians of our responsibility to the animal kingdom.

In addition, we should remember that human beings are alone created in God's image. Knut reflects the glory of God in his beauty, but the bear has no consciousness of this fact.

For Christians, a trip to the zoo is an exercise in observing the wonder of God's creation -- and in imagining the Creator's delight in each animal. As for this little polar bear, let's hope the animal rights activists don't have their way. Don't kill the bear.

Tuesday, February 27, 2007

An Even More Inconvenient Truth

Part 1 of series: An Even More Inconvenient Truth

By Mark Roberts @ http://www.markdroberts.com/

As expected, Al Gore's global warming film, An Inconvenient Truth, won the Oscar for Best Feature-Length Documentary. Whatever you may think of Gore or his movie, you've got to admit that Gore supplied one of the funniest moments in the Academy Award program. It came early in the show, when he and Leonardo DiCaprio took the stage to explain how the Oscars had gone "green." DiCaprio, in a pleading voice, asked Gore for the second time if he had "any other major announcement" to make. Gore got choked up, and said something like: "Well, given the overwhelming support I've received, I'd like to make an announcement." Removing a written speech from his pocket, Gore continued, "My fellow Americans . . . ." But then the orchestra started up, cutting off the former Vice President as if he were an overly loquacious award winner. So much for his big announcement! It was a cleverly humorous moment.

Al Gore believes that global warming is "an inconvenient truth," and he has devoted himself to spreading the word. In this series I'm not planning to consider Gore's convictions or his mission. Rather, I want to focus on another "inconvenient truth," one I consider much more troubling than global warming. This truth doesn’t come from Al Gore, but from Jesus. And if we were to take it seriously, it would change our lives far more than our thermostats or our MPG ratings.

I'm thinking of the inconvenient truth that appears both in the Gospel of Matthew and the Gospel of Luke. It proclaims, simply: "Love your enemies" (Matt 5:44; Luke 6:27, 35). "Love your enemies" is often held up as the core teaching of Jesus. It's often praised as evidence that Jesus was an outstanding religious teacher. But if it's really true that we should love our enemies, I'd suggest that this is extremely inconvenient.

Why is it inconvenient? Well, for one thing, most of us don't do this. If we should be loving our enemies, then we'll need to change some basic behaviors, and this is never easy. Moreover, many of us, even if we are Christians, have doubts about the relevance of Jesus's teaching. Surely it doesn't apply to all of life, we reason. Surely we're not supposed to let people injure us. And surely we're not supposed to feel warm affection for Al-Qaeda terrorists who'd be perfectly happy to blow us up. So what are we to do with the clear and clearly inconvenient teaching of Jesus to love our enemies?

Recently I preached on this text for my congregation at Irvine Presbyterian Church. Some of what appears in this blog series will be based on that sermon. I decided to begin by dealing, not so much with the broader theological and ethical implications of loving one's enemy, but rather with the practical, real life challenges we face each day. I'll do the same in this series, though ending with a few reflections on how love for enemies might impact our thinking about things like war.

My decision to focus at first on the practical was motivated, in part, by what Jesus said about hearing and doing His word:

“Why do you call me ‘Lord, Lord,’ and do not do what I tell you? I will show you what someone is like who comes to me, hears my words, and acts on them. That one is like a man building a house, who dug deeply and laid the foundation on rock; when a flood arose, the river burst against that house but could not shake it, because it had been well built. But the one who hears and does not act is like a man who built a house on the ground without a foundation. When the river burst against it, immediately it fell, and great was the ruin of that house.” (Luke 6:46-49)

No matter how we might apply the teaching of Jesus to the larger issues of national and international politics, I want to help us hear and do the word of Jesus in our daily lives. I'm convinced that obedience to the word of Christ is absolutely foundational for anyone who wants to be a faithful follower of Jesus.

So, then, here's my basic question for this series: How can we love our enemies? I'll start to answer this question in my next post.

Monday, February 26, 2007

P.I.G. to Global Warming

By Tim Challies @ http://www.challies.com

The Politically Incorrect Guide to Global Warming (and Environmentalism)"There are ominous signs that the Earth's weather patterns have begun to change dramatically and that these changes may portend a drastic decline in food production--with serious political implications for just about every nation on earth. The drop in food production could begin quite soon. ... The evidence in support of these predictions has now begun to accumulate so massively that meteorologists are hard-pressed to keep up with it." The story is from Newsweek. The year was 1975 and the threat was global cooling. A year later the magazine reported that "this trend will reduce agricultural productivity for the rest of the century." But then global cooling went out of style and Newsweek and other media outlets went on to discuss other topics. Three decades later the same overstatements and hysteria are being broadcast about global warming. I have read a good deal about this topic and even took the time to read Al Gore's An Inconvenient Truth. As a fairly rational fellow, I thought it would be wise to look for dissenting views, for books that might strike a balance. To my surprise I found that very little had been written to refute the notion of global warming, and this despite knowing that many scientists are far from convinced. Eventually I stumbled across The Politically Incorrect Guide to Global Warming (and Environmentalism). This is the latest entry in the Politically Incorrect Guide series, a series that has already covered Islam, Intelligent Design, Feminism and other issues our society faces.

This guide is written by Christopher C. Horner. He is a senior fellow at the Competitive Enterprise Institute, an acknowledged expert on global warming legislation and regulation, and has spoken before Senate committees and the European Parliament. He seems fairly well qualified to write on the topic (especially when we consider that the main proponent of global warming is a politician whose college level science grades continue to be a source of embarrassment to him). Horner's thesis is evident from the book's opening lines. "Al Gore and his friends--social, corporate, and media elites, Europeans, and UN aficionados--declare 'global warming' an unprecedented global crisis. Hyped as an environmental nightmare, global warming hysteria is truly the environmentalist's dream come true. It is the perfect storm of demons and perils, and the ideal scare campaign for those who would establish 'global governance' (Jacques Chirac's words in praise of the Kyoto Protocol) with strict control over corporate actions and individual behavior."

In the author's opinion, global warming provides the perfect means of establishing global controls and global governance. It is inherently anti-capitalist and its pedigree is more red than green. "Environmental causes always include--and often are primarily--campaigns to gain more government control over the economy and individual activity. They are never fights for less control or greater liberty." He goes on to attempt to prove this thesis through the first three chapters. From there he dedicates four chapters to refuting what he terms "the convenient lies"--the pillars of those who believe in global warming. He shows that climate is always changing so that the earth is always either getting warmer or colder, disputes the belief that humans are responsible for anything more than a fraction of the world's carbon dioxide production, proves that there is anything but consensus among scientists about whether or not global warming is an imminent threat, shows that global warming is not an earth-wide phenomenon and how men like Al Gore have deliberately tampered with evidence showing this, and proves that humans have not caused the natural disasters that have recently stunned the world (with Hurricane Katrina being the one most fresh in people's minds). From here he dedicates three chapters to "The False Prophets (and Real Profits) of Global Warming" and includes a full chapter to discussing Al Gore's book and film. The final two chapters show the cost America would face if it bought into the alarmist agenda, and especially if it ratified the Kyoto Protocol. In short, he provides evidence that global warming is not the terrifying spectacle many people would have us believe and that we should be awfully careful before we buy into the hype.

Despite the complexity of the topic, I found that the author did quite a good job of making it understandable. There were a few spots where my eyes began to glaze over, but on the whole I enjoyed reading the book. The series' trademark humor and "For Dummies" style helped get me through the tedious parts. Still, I had two complaints about the book. First, while it is obvious that the author is not "against" environmentalism as something less than a wide-ranging political ideology, it would have been nice to see him expend greater effort in affirming the necessity of caring for this world even if we do not buy into the hype. And second, the book could have used a bit more effort from the editorial crew. At times I almost felt that the book had bee rushed out the door in order to put it on store shelves while there is still a market for it. After all, if global warming follows the pattern of previous environmental hype, it will not be long before this book is relegated to the bargain bins. In fact, I hope this proves to be the case!

One thing this book helped me realize is just how complex a subject global warming is and how few people are truly qualified, trained and equipped to make the long-term predictions that are the source of so much hysteria. The book also reaffirmed what I already knew--that this issue simply cannot be separated from politics. There is clearly a great deal of ideology and politics underlying the hysteria. If we seek to know who is behind the hysteria, it seems to me that we need only follow the money trail. If the hysteria continues and nations like Canada and the United States buy into it, countless billions of dollars will leave North America and make their way to Europe, China and other countries that, despite being dependent on America, despise her. Someone is set to benefit from all of this hype. While I do not necessarily know who this person will be, I do know that it is not going to be the average North American consumer. You and I have a lot to lose and we ought to be sure we at least investigate the claims of those who are currently marketing the hype. The proposed "cures" for global warming are unbelievably expensive and will yield results that are absolutely pathetic (to the tune of trillions of dollars being spent to potentially reduce the earth's temperature by an almost imperceptible .08 degrees over fifty years). The message of this book is simply that there is more to this issue that simply protecting the environment,

I love this world God has given to us and entrusted to us. I know that we have not always been faithful stewards of it and have done a great deal of damage to it. And yet I also know that there is a whole lot at stake in the discussion about human-caused global warming. This discussion goes far deeper than its proponents would have us believe. Books like this one, while far from perfect, can at least begin to equip us to see that there is another side to the argument and to provide some balance to the hysteria we hear all around us. I am grateful that this book is available and am grateful also to see others like it slowly beginning to hit store shelves. I hope they can stem the tide.

I believe that human-caused global warming is largely nonsense and is largely driven by unbiblical, anti-God ideology. With this book review I am going on record with that belief. If I am proved wrong, feel free to laugh at me in ten or twenty years when the earth's water levels have risen, when the air is unbreathable, when energy costs have increased exponentially and when the earth is reduced to utter ruin. Just laugh at me. I can take it. But I've got a feeling that twenty years from now we will have moved on to the next big problem and will have forgotten all about global warming, just like we've forgotten all about global cooling. And we will just keep repeating history.