Christian Beliefs Contrary to the White House’s Climate Policies [Reflections]

How do Christian beliefs about Scripture, Creation, Jesus, and the Church correspond with recent White House climate and environmental policies? 

Donald Trump said he would drain the swamp. Whatever swamp he drained, he seems eager to refill it with oil. From appointing former big oil executives to key administrative roles to making executive orders favoring fossil fuel lobbyists, Trump has pushed forward an incredibly anti-environmental responsibility agenda.

Most recently, Trump rolled back Obama-era legislation that favored cleaner forms of energy. Trump and his staff have suggested this is a wise move because it frees up industries to create more jobs. Of course, job creation is important. What they fail to acknowledge is that new pipelines do not create long-term jobs but pose very real threats to local ecosystems and communities, especially when mountaintops are blown up for coal or when vast tracks of land are mined for tar sand oil (like Keystone XL will transport). When the administration champions its “anti-regulation” approach to environmental matters, we must remember that what they are actually championing is an “anti-responsibility” agenda. Responsibility, in this case, is taking care to steward our environment for the sake of our neighbors (present and future).

I have written elsewhere about Christianity and caring for God’s creation. This time around I simply want to offer angles from which Christians might be able to recognize the connection between environmental policy and the Christian faith. In this article, I will present four angles for reflection. I do not suggest how Christians ought to respond in this article. Churches will need to have conversations in their own communities and respond according to the unique problems in their own cities. Continue reading

On Earth as It Is in Heaven: A Review

Hallelujah! After two years — full of reading and writing and reading and thinking and writing some more — I am officially a graduate of Duke University Divinity School. I am incredibly grateful to have had the opportunity to study with many great folks and to have fallen in love with the city of Durham. Jessie and I have some serious thinking and praying to do concerning whether or not a PhD is in the cards; for now, we plan to travel. To fill the time between wrapping things up here in Durham and beginning our season of travel (in Nashville, TN!), I requested a few books to review for the blog.

W.m. B. Eerdmans Publishing Co. was kind enough to send along On Earth as It Is in Heaven: Cultivating a Contemporary Theology of Creation, edited by David Vincent Meconi,
SJ. This book is a collection of essays written by prominent Catholic Meconi_On Earth as it is in Heaven_wrk01.inddscholars and guided by a shared concern to theologically “resist the contemporary dangers of mindless acquisition and the consequent squandering of the earth’s rich resources” (p. 1). Each essay resists these contemporary dangers in a slightly different way. Some of the writing is quite dense, requiring a high level of attention and, for readers not trained in theology, perhaps a theological dictionary. The writers are masters of the theological craft. Agrarian writers, however, such as Wendell Berry, encourage interdisciplinary work, even at the risk of getting things wrong the first time around. I do not mention this to say that the writers of these essays have gotten things wrong. Rather, I mention it to note that many of these theologians are purposefully pushing themselves to think in new and exciting ways and that their thinking will only be refined as they become more comfortable writing at the intersection of Catholic theology and environmental matters. Continue reading

Book Review: From Nature to Creation

After a long holiday season, I am delighted once again to be immersed in reading and thinking. In four short months, Lord willing, I will be graduating from Duke Divinity School. In order to graduate, however, I must complete a thesis project. I have the great privilege to craft my thesis under the guidance of professor Norman Wirzba. Professor Wirzba is well known for his work in the field of theology, ecology, and agrarian studies. From Nature to Creation (Baker, 2015) is his latest addition to that field of writing.

The cover of From Nature to Creation by Norm Wirzba.In From Nature to Creation, Wirzba invites the reader to develop “an imagination for the world as created, sustained, and daily loved by God” (3). Few Christians would argue that we ought not to have such an imagination — nearly all Christians confess such a belief. So, the problem is, then, living as if that is true. In each chapter, Wirzba reviews certain characteristics of modern culture that make it difficult for Christians in the west to live as if God created, sustains, and daily loves the world and all in it. Once Wirzba has described the characteristics and their theoretical underpinnings, he presents a Christian theological response to the problem. These responses are founded upon biblical exegesis, theological traditions, and Christian disciplines. In all, Wirzba confronts five problematic characteristics of modernity.

First, Wirzba draws attention to Nietzsche’s now famous assertion that “God is dead.” What God’s death implies is not that God actually ceased to exist, but that God has been replaced by or, perhaps, misplaced into other things. Modernity is characterized by an infatuation with “scientific reductionism, the autonomous self, instrumental reasoning, unencumbered individualism, technophilia, and the dis-embedding of communities” (8). Such infatuation reduces things that were once meaningful, because God gave them meaning, into amoral, material elements. We no longer have reason to see nature as creation or people as creatures and thus intimately related to God. All things are, then, the result of meaningless, random events. In turn, it becomes difficult to see that we have certain innate, moral responsibilities related to creation and other creatures. Christian grammar, however, provides a powerful alternative to this description of the world. Instead of being random, meaningless, and amoral, Christian grammar teaches us that all that exists is created by God and imbued with God’s self-offering love. Drawing from Scripture (namely the Christ hymn in Colossians 1) and early Christian theologians, Wirzba concludes that Christians must name the world and all in it as Creation. Doing so will enable us to recognize that Christ’s participation in creating and redeeming the world gives all things inestimable value. Nothing is amoral and nothing is random; all is God’s beloved creation. Continue reading