Glimmers in the gloom: 10 signs of climate progress

It is easy (and pretty apt) to get depressed about the climate situation. As records keep tumbling and feedbacks kick in and polluters continue to throw their political weight around, the momentum on our trajectory into ever greater disaster can feel overwhelming. Yet it is also apt at times to remember some glimmers of good news amidst the gloom. Here are the ten signs that most encourage me about places where progress that has been made since this image was taken a handful of years ago.

•  In five years, the value of the four largest US coal companies has plummeted from $45b to $200m, a drop of more than 99.5%. A string of major financial institutions have declared the coal industry to be in structural decline.

• For the last two years, China has reduced its coal consumption without being in recession. This included shutting down hundreds of smaller, dirtier coal mines.

• For the last few years, new renewable electricity generation capacity has exceeded new fossil fuel + nuclear capacity. Both wind and (especially) solar have seen their costs drop dramatically in the last 5-7 years.

• ExxonMobil faces the possibility of real legal consequences for their decades of lies and misinformation. And by extension, other fossil companies too.

• Fossil fuel divestment continues to expand rapidly, with now trillions in funds under management having divested in part or whole, or having committed to doing so.

• Mass civil disobedience against the causes of climate disruption is increasingly becoming a reality. Australian efforts such as the #LeardBlockade and #PilligaPush and #BentleyBlockade and #LockTheGate have seen the largest campaigns of civil disobedience since the Franklin River in the early 80s.

• Leaders with large followings in the UK and US are speaking openly and repeatedly about corruption, plutocracy, inequality and corporate hegemony - and drawing the links to climate change.

• Public opinion in the English-speaking world on the need for taking climate action is at its highest for almost a decade. While fickle and related most closely to recent weather as much as anything else, this nonetheless presents new opportunities.

• The compromised and weak Paris Agreement nonetheless represents the most ambitious step forward in international negotiations thus far, with every nation signing on to the need to participate in emissions cuts to keep warming to less insane levels.

• The US Republicans - the only major party in the developed world to embrace an official policy of climate denial - look increasingly likely to nominate an unelectable and divisive figure who could demolish their gerrymandered Congressional stranglehold on his way down.

• The most recent papal encyclical, Laudato Si', was a stirring call with implications that were nothing short of revolutionary, whose effects continue to reverberate throughout the global Catholic (and catholic) church.

And the final encouraging sign is that I sat down to try to write a list of ten and came up with eleven.

Benedict on responsibility

"Human beings let themselves be mastered by selfishness; they misunderstood the meaning of God’s command and exploited creation out of a desire to exercise absolute domination over it. But the true meaning of God’s original command, as the Book of Genesis clearly shows, was not a simple conferral of authority, but rather a summons to responsibility."

- Benedict XVI, Message for the celebration of the World Day of Peace 2010.

Since he is sure to be much in the news today (becoming the first Bishop of Rome to abdicate his See in almost 600 years), I thought a quote might be apposite.
H/T Liz Jakimow.

The Pope and the Cardinal: Hamilton on climate ethics and the Catholic Church

"Simple principles and a modicum of self-sacrifice can slice through the most difficult ethical tangles. The simple principles are known; the only thing missing is a little selflessness or even enlightened self-interest. So the big question to ask is why it has been in such short supply?

"I think there have been a number of factors at work. Let me here comment on two of the most telling, leaving aside the exercise of brute political power by fossil fuel corporations.

"First, there is the intensely materialistic nature of affluent societies like ours. In societies where consumerism reigns, people's identities become bound up in how much and what they consume. In these circumstances it becomes easy for opponents of measures to cut carbon emissions to frighten people into thinking they may have to adjust their lifestyles, or make significant sacrifices, for then it seems like a threat to their sense of self. So the psychological pressures of consumerism come into conflict with our desire to be good citizens. Each time an Australian political leader responds to the public demand to "do something" about climate change, he or she attracts resentment and is punished. Most Australians want symbolic actions that make them feel good about themselves but which have no discernible effect on their way of life.

"The second source of moral corruption is the influence of those who repudiate the science of climate change. They portray themselves as "sceptics," but they are more accurately described as deniers. A sceptic is one who carefully filters received knowledge to see which propositions stand up to independent scrutiny. But one thing we immediately notice about the contributions of climate 'sceptics' is the absence of a quizzical, thoughtful approach. Among those who debate the science of climate change they are the ones who profess to be most certain, insisting vehemently on the falsity of the claims of climate scientists and convinced of the correctness of their own opinions."

- Clive Hamilton, The church and the ethics of climate change.
H/T Peter Lockhart.

A better title for this piece might have been "The Roman Catholic church and the ethics of climate change" since, after a lengthy introduction justifying the idea that climate is a moral issue, much of the article is a comparison of the respective positions and mindsets of Sydney's Cardinal Pell and Pope Benedict XVI. Cardinal Pell is well known in Australia for his vociferous denial of climate science, part of a broader rejection of everything associated with environmentalism as a false religion. In stark contrast, Pope Benedict has continued the insistence of his predecessor John Paul II that how we treat God's creation and care for those most vulnerable to ecological degradation are non-negotiable elements of Christian discipleship today.

Clive Hamilton's contributions to climate ethics are always worth reading, and the other book he quotes in this article (A Perfect Moral Storm by Stephen Gardiner) is also a quality piece of work, filled with a sensitivity to our capacity to fool ourselves. All too quickly, we subvert our moral responsibilities in ways that serve our self-interest, a process that Gardiner terms "moral corruption". This is especially true in all kinds of interesting ways with regard to climate change. Such self-serving delusions come as no great surprise to anyone familiar with the holy scriptures. Gardiner's attentiveness to this tendency is the kind of sensitivity that Christian belief and practice ought to inculcate. I'm not sure of Gardiner's religious convictions or background, but his insights here are excellent.

Hamilton takes Gardiner's observations but wants to deny that they form any kind of convenient excuse. While the details of responding well to climate change are incredibly complex, the basic outline of who is responsible to take the lead in addressing it has already been clearly drawn by international negotiations. Therefore, our collective paralysis cannot be blamed purely on the complexity of the ethical disputes. And here, Gardiner's insights into moral corruption are highly appropriate.

What both Hamilton and Gardiner lack is a compelling account of how we are to deal with our moral corruption (though, to be sure, they both have insights to offer on this as well), let alone how to live amongst a morally corrupt people.

World Youth Day

Sydney 2008
Next July, hundreds of thousands of young people will arrive in Sydney for World Youth Day. What is WYD? Here's the answer from the official website for Sydney 2008:

World Youth Day is the Catholic Church's week of events for youth and with youth. It gathers thousands of young people from around the world to celebrate and learn about the Catholic faith and to build bridges of friendship and hope between continents, peoples and cultures.

It was started by JPII in 1986 and happens in Rome or internationally every year (this will be the 10th international event). Although called a 'day', major events will take place in Sydney during the week of 15th-22nd July (just over a year away), culminating in an overnight vigil at Randwick Racecourse with Pope Benedict and concluding mass on the Sunday.

If you haven't heard of it yet, you will soon. This will be huge. Just look at some figures for other gatherings:

Denver 500,000
Toronto 800,000
Paris 1,200,000
Częstochowa 1,600,000
Rome 2,000,000
Manilla 4,000,000

And from the website FAQ:

An estimated 500,000 participants are expected to attend at least one event during the World Youth Day week. We expect Sydney to receive 300,000 visitors during this time, including 125,000 from overseas. A media contingent of 3,000-5,000 is anticipated. At the last international WYD in Cologne in 2005, 1.2 million people attended the Final Mass and 7,000 media personnel covered the event.

Already 120,000 have registered for Sydney and there's still a year to go.

I'd love to hear what you think of this event. Has anyone been to one in the past? Do you have any ideas on what to do in response? A suggestion I liked (from my rector, so I'm paid to like it...) is that we should look into the possibility of billetting a few of the visitors.

Christianity for beginners

These made my day, or at least my hour:
An introduction to Christianity.
An introduction to The Da Vinci Code.

In both cases various problematic terms are helpfully defined. For example:

The Protestant Reformation
This is the name historians give to a major labor dispute that erupted in Germany in 1517 when a group of monks hammered a proposed union contract to the door of the pope's house, requesting a 95 percent pay raise. The pope refused to negotiate with the monks union until it agreed to pay to have the door fixed, and the result was the world's longest-running strike. For nearly 500 years, a huge portion of Christians have been on strike from being Catholic, saying they are "justified" in their work stoppage because the pope won't expand the number of indulgences they get per year. Currently, the matter is in arbitration.