Dried up, drowned out

Climate change is a moral issue.

The lifestyles of (most of) the richest 10% or so of the globe comprise the vast majority of anthropogenic carbon dioxide emissions. This includes anyone with an annual income above about £10,000. These extra emissions are raising CO₂ levels, thereby creating a dangerous, potentially catastrophic, legacy for countless generations to come. Carbon dioxide continues to affect climate for thousands of years. Our actions are significantly decreasing the habitability of the planet for humans and presently existing ecosystems. The ones who suffer the most are those who have done least to contribute: the poor, the young and unborn, and other species. Given that we've known about this issue for decades, there is really little excuse for continuing to pass the buck to those who come after or indulging in delay while we hope for a techno-fix to appear. The basic atmospheric chemistry was grasped in the 19th century; since the 1950s we've suspected a problem; since the 1970s we've had a pretty good idea that it was likely a problem; since the 1980s we've had solid evidence; since the 1990s, alarming evidence; and over the last decade the outlook has only grown bleaker.

We enjoy unnecessary luxuries at the cost of others' suffering, livelihoods and lives. That's a moral problem. Another way is possible. Let us embrace it with joy.

Lent: Ash Wednesday

Today is Ash Wednesday, the start of Lent. In this season, we remember that we are dusty and repent because we are dirty. Kyle has a good introduction to Ash Wednesday for those unfamiliar with the tradition.

There are all kinds of ways of observing Lent. For instance, TEAR Australia are suggesting that Christians consider undertaking a forty day carbon fast. Lent is easily misunderstood and frequently abused. The best Lenten disciplines serve to sharpen our hearing of the gospel, preparing our hearts for the great feast of Easter.

During this season, and in the liturgy of today's service, we are exhorted to "Remember, o mortal, that you are dust, and to dust you shall return. Repent and believe the good news." Last year I offered some reflections upon this text, noting not only that we all return to dust (are mortal) and need to repent of our sin (which is distinct though related to the fact that we shall die), but that we are dust. Dust is our origin, our essence.

I thought I'd re-post a small part of the discussion that came out of that post.

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So what might it mean to remember that we are dust? Well, at a minimum, I suspect it means that we cannot simply assume "the environment" is something "out there", an appendix to our existence that can be treated purely instrumentally as a source of "resources". Instead, we recognise that we belong here, that we share a common origin and destiny with other created things. And we share a common task as well: the praise of the creator. So we are reliant upon the non-human in order to truly be human, since we are created to join our voices with creation's praise (in what might be called doxological interdependence). Note that this also means (contra some forms of deep green thought) that the rest of creation needs us to truly be itself too. This puts the lie to the idea that we ultimately face a choice between caring for humans and caring for "the environment".

Burning Shakespeare's plays

"To claim to love the Creator but to abuse the world in which we live is like claiming to be fans of Shakespeare whilst burning his plays."

- Marika Rose and Jason Fletcher, "Why should Christians care for the environment?"

I recently had a go at a brief explanation of why the Christian gospel results in ecological concern (here, here and here). I've just come across this document from Tearfund, which doesn't do a bad job in six pages. I've been looking for good short resources like this. If you know of others, post them in the comments below.