The Christian New Deal: Part I

This blog is the first in a series to do with the nature of a ‘Christian New Deal’. It discusses the nature of truth in the context of the Age of Limits. It starts with Pilate’s question, “What is truth?” The conclusion is that the truth of the predicaments that we face is complex and hard to understand. Nevertheless it is our responsibility to do the work needed to understand that truth.

The picture at the top of this post is of Pilate questioning Jesus. In John 18 we read,

 . . . Jesus answered, “You say that I am a king. In fact, the reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me.”

“What is truth?” retorted Pilate.

Book Release

Dante Forest DarkEach week we release a section of the book A New City of God: Theology for an Age of Limits. One of the writers who has greatly influenced my thinking on Age of Limits issues is John Michael Greer. His work is described in the fourth part of Chapter 2 — A Personal Journey (the image is of Dante’s Forest Dark).  The document is a .pdf file that can be downloaded at no cost here.

A Theology for Our Times

The ultimate aim of the posts in this series is to help develop a theology that addresses the issues that we discuss — issues that are collectively the ‘Age of Limits’. Every so often, we will publish a post that provides some thoughts as to what that ideology might look like. Given that the Green New Deal has attracted so much attention, let us call it the Christian New Deal.

This post is the first in that series.

A Committee Meeting

I recently attended a meeting of a church environmental group. It works with individual churches and the larger community on a wide range of programs such as,

  • Eliminating the use of plastic bottles that are thrown in the trash;
  • Management of storm water run-off to minimize the loss of top soil;
  • The development of community gardens; and
  • Writing mission statements and resolutions to do with church policy.

At the conclusion of the meeting we had a round-table discussion at which people were invited to talk about what was on their mind. One person introduced the topic of the recent youth movement (see The Thunberg Meme), another talked about the impact of the Green New Deal. This led to an immediate change in the tone of the meeting. It became apparent that everyone understood that, regardless of actions such as ours, climate change — with all its scary consequences — is happening. And these consequences are not just on the other side of the world. The climate in our own locality has changed (there will be more rain than has been normal).

Programs such as the Green New Deal can be properly challenged on the grounds that they are not realistic, either in terms of engineering or project management. But a more fundamental difficulty with such programs is that they assume that we can have our environmental cake and eat it. If we take the proposed actions then we can have both a remediated environment and maintain our current standard of living. It would be wonderful if this assumption were true, but, alas, such is not the case.

Truth

One of the themes of the posts at this blog is that Christians must always tell the truth, even if the truth is difficult to understand. For example, in Of Wind Turbines and Anaesthetics we note that not only does it provide us with fuels such as gasoline and diesel, it is also the source of the petrochemicals that create the products that are so fundamental to our way of living. We cannot stop using crude oil without facing wrenching changes to the way in which we live — and people at the lower end of the economic scale will probably be impacted the most.

A much harder truth to accept is that our climate is taking us into a hot-house world that humans have never seen before. An increasing number of people are spelling out the details of this future. Examples are the book Uninhabitable Earth: Life After Warming by David Wallace-Wells and the paper Deep Adaptation: A Map for Navigating Climate Tragedy by Jem Bendell. The story that they tell is not pretty.

Back to the committee meeting that started this post. Is it enough for Christian groups such as this to focus on actions such as those described? Or should these groups spend at least part of their time and energy on describing our future — no holds barred?

A Theological Response

We have already talked about Augustine of Hippo and his book The City of God. But there is another work of his that it is useful to consider, and that is De Mendacio (On Lying). Augustine insists that Christians must tell the truth at all times — not even white lies are permissible. Therefore, I suggest that the first step in the development of a new theology is to be totally rigorous about telling the truth about the dilemmas that we face. Such a truth has three parts.

  1. Understanding the nature of truth is difficult. The issues that we discuss are complex and have many feedback loops. This means that, if we are to understand the truth then we need to do our homework.
  2. Telling the truth may cause alarm in others, and may (will) make us less popular. Carriers of bad news are not popular.
  3. The people who will be most affected by all these changes will be those toward the bottom of the economic scale.

I conclude that understanding and telling the truth is the first part of a Christian New Deal.

Fires, Predicaments and Fatalism

When faced with catastrophes such as the California fires (see the post Ending with a Whimper) it is tempting to adopt an attitude of fatalism. After all, there seems to be little that we as individuals can do to stop the ravages of climate change. The situation is bad, and is going to get worse. So what’s the point of trying to make a difference?

Indeed, a central theme of this site is that we are facing predicaments, not problems. Problems have solutions, predicaments do not. Since there is nothing we can do to make the predicament go away, it is tempting just to give up. It is tempting to become fatalistic.

Fatalism

Example of a predicament

Fatalism is a way of thought that accepts that events are fixed in advance and that human beings are powerless to change them. It is a way of thinking is generally seen as somewhat pessimistic, and can be seen as a form of denial. In the words of Socrates,

If you don’t get what you want, you suffer; if you get what you don’t want, you suffer; even when you get exactly what you want, you still suffer because you can’t hold on to it forever. Your mind is your predicament. It wants to be free of change. Free of pain, free of the obligations of life and death. But change is law and no amount of pretending will alter that reality.

Those of us who have been following the world’s response to climate change over the last couple of decades can easily become fatalistic. Certainly, I have gotten to the point where I do not bother to read the almost endless stream of reports that come out telling us that the situation is serious. All that seems to change is the level of urgency that the authors express. One can drift into a cynical point of view that the governments of the world have two responses. The first is to come up with bold plans, and then do nothing. The second is to say that there is nothing to worry about, and then do nothing.

The Oil Patch and Prosperity

In the sub-Reddit ‘Collapse’ one of the responders to a post at that sub writes as follows (it is lightly edited),

Living in Alberta, Canada’s Texas, I came to understand that if people’s jobs are connected in any way to the oil field they don’t want to change. I am one of the very, very few here who oppose pipelines and oil sands.

The moment that I realized no one will change was when I had a long talk with my sister about our whole situation. Me being the doom and gloom, it’s pretty much too late person. Her the ‘we would change if we could BUT what about all those jobs?’ I suggested we use the money we spend propping up the oil industry to teach those workers a new trade. As she was explaining how this is ridiculous and you can’t have that many people without jobs and not being productive, That’s when it hit. We don’t care about the planet. We care about ourselves, our family, and maybe some select friends.

What would these people trained to be? Carpenters to build more houses from more trees? Electricians to make it easier to use more power? Solar experts so we can dig up the last of the lithium, which isn’t even enough to support one sixth of our most modest energy use? Farmers to destroy more habitat? Every move our Capitalist society makes is to take more, make more, consume more. Even if we stop using fossil fuels, we will still consume the rest of the resources.

It also occurs to me that while I write this, I am in a heated home, using a smartphone, with the lights on. All paid for by a job I have in the rail industry. Why don’t I get another job? How can I be such a hypocrite? Because I get paid well, it affords me to have a fridge, a phone, cable, heat. This is how I know we won’t change. Because even as a person who understands the gravity of the situation and abhors what is happening, I am addicted. I know I am addicted, and so do the oil companies.

It’s like if heroin drug cartels ran the government and everyone was addicted to heroin, to try and say ‘hey we shouldn’t do heroin’ but first I need to shoot up so I can think about this more comfortably.

This response is somewhat fatalistic. The writer recognizes that,

  • He is in a comfortable place; he does not want to give up his wealthy lifestyle.
  • All of the alternative jobs that he could do are environmentally destructive. Maybe not as much as the tar sands, but they all have an impact.
  • He compares our present situation to someone who is addicted to a drug.
  • He fully understands that the oil companies, and other large organizations, including the Canadian government, are not going to force a change. Indeed, these organizations are themselves addicted.
  • He appears to feel as if there is nowhere to go.

False Optimism

Wilkins Micawber
Wilkins Micawber

Fatalists can be optimistic. In the post Pilate’s Question we saw how some people hold the view that, in the words of the magnificent Wilkins Micawber, “Something will come up”. These people hope that advances in science and technology will enable us to perform an end run around the laws of ecology, physics and thermodynamics. They may be right, indeed I hope that they are. But it’s getting very late.

Realism

I suggest that one reason that people can become fatalistic is that they intuitively understand that many of the actions that they are taking verge on being futile. For example, people conscientiously recycle paper, glass and aluminum. But Jevons Paradox tells us that such actions may not only be ineffective, they may actually be counter-productive, i.e., they could actually make the situation worse. Or people may intuitively sense that attempts to “save energy” are not going to work — the first law of thermodynamics tells us that energy cannot be saved.

Therefore, while it is important for Christians not to be fatalistic, it is equally important for them to be realistic.

Throughout this blog and its accompanying book I stress that it is crucial for Christians to tell the truth. But first they must learn what the truth is — they need to make the effort to understand the physical realities of the dilemmas that we face. This is not easy, but it is important. Indeed, it is vital.