Resurrection and our World

To those of you who are Christians working in the complex tangle that is International Development (the primary audience for whom I created this blog in the first place!), friends, I salute you. N.T. Wright has written, perhaps more than anyone else in the last 30 years, regarding the robust meanings of resurrection. Below, is a short quote from him.

“…the Eastern Orthodox churches have always emphasized, when Jesus rose again God’s whole new creation emerged from the tomb, introducing a world full of new potential and possibility ….When Jesus emerged from the tomb, justice, spirituality, relationship, and beauty rose with him. Something has happened in and through Jesus…”

“Indeed, precisely because part of that new possibility is for human beings to be revived and renewed, the resurrection of Jesus doesn’t leave us as passive, helpless spectators. We find ourselves lifted up, set on our feet, given new breath in our lungs, and commissioned to go and make new creation happen in the world….  The music he wrote must now be performed.” (N.T. Wright, Simply Christian: 2006).

As we approach Easter, may the image of resurrection be a powerful driver in your work. The resurrection/ new creation is the template for reconciliation, restoration, redemption, healing. And may new creation in us make His Way and Goal (Omega) credible to the world around.

Saint Paul: “If anyone is in Christ – new creation!” (2 Corinthians 5: 17)

Why Enlightened Self-Interest Doesn’t Rescue the Environment

You would think that enlightened self-interest would cause corporations, like individuals, to avoid doing things that would be unsustainable in the future, since that would nix their ability to continue in that line of business. So, for example, you would think a corporation would avoid over-cutting a particular forest, and manage it for the long-term, so that they could continue to cut it and make profits from it in the future. However, avoiding environmental damage (as any enlightened farmer would do for his fields) is not a guiding star for corporations, who often don’t own the environments they wreck, but even when they do! Socio-political thinker and novelist Kim Stanley Robinson explains it succinctly in his novel Antarctica (1998):

“Say a company owned a forest that it had harvested selectively for generations, delivering its shareholders a consistent ten percent return. Meanwhile the world financial markets were offering bonds with a fifteen percent return. Lumber prices dropped, and the company’s returns dropped, so the traders dropped it and its shares plummeted, so the shareholders were angry. The management, on the edge of collapse, decided to clear-cut the forest and invest the profits from that lumber sale immediately into bonds that yielded a higher return than the forest had. In effect the money that the forest represented was more valuable than the forest itself, because long-term value had collapsed to net present value; and so the forest was liquidated, and more money entered the great money balloon. And so the inexorable logic of Gotterdammerung capitalism demolished the world to increase the net present values of companies in trouble… simply the logic of the system.”

Add to this scenario the fact that it’s not a self-owned lumber company. That company is among thousands of companies some transnational mega-corporation owns, and they are into everything: lumber, cement, films, cars, oil, wind energy, toys, music, insurance, housing, aerospace technology and munitions. If some of their companies aren’t returning good quarterly profits, they take a tax write-off and liquidate the company at a loss. Thus, cutting the forest to the ground and not re-planting, and then walking away from lumber altogether is simply a decision made at a desk in a cubicle at a Manhattan (or Toronto or Tokyo or Berlin) skyscraper, and the man whose office looks out across the city with the windows never even knows the decision was made, besides some numbers on a spreadsheet.

So, thinking that the common sense of wanting-to-have-a-planet-to-live-on-in-the-future-that-isn’t-a-wasteland would naturally cause companies and corporations to make sensible, long-term, sustainable, healthful decisions… is simply not how our world system is set up to work. Those mega-corporations are not looking out for your interests. So how do you fix that? U.S. President Theodore Roosevelt, (president from 1901-1909), whom the United States can thank for the vast majority of the National Forests and wildlife sanctuaries that exist, did not believe the timber barons and mining barons of his day could be trusted with American’s forests and lands. He believed vociferously in the free market and personal freedom and property, but he also believed capitalism had to be reined in by the government on behalf of the people, or the logic-of-the-system (and those who became powerful within it) would wreck the world around us. He did not allow the giant corporations to do whatever they wanted nor to take over the world. Maybe we should go look at and think about his insights again in our day. Because current events have demonstrated for quite some time now that just hoping common sense will cause smart decisions ISN’T protecting the Earth’s environments for the future.

‘Our Modern Ailment’

For over a hundred years, Western writers have bemoaned a condition they have called various things, perhaps most often ‘our modern ailment.’ As we export modern, Western life to the rest of the world,  people working in international development have been wrestling with this for the last 50 years, as well. Simply put, ‘our modern ailment’ is the idea that alongside the good things that technology and the modern life have brought us, we have lost something of our humanity, community and soul. Important parts of our former ways of life have faded away, and people are the worse for it. Hundreds, if not thousands, of serious writers and thinkers have looked at society and remarked about this in the last 100-150 years.

The last couple of years reading agrarian philosophers Henry Beston and Wendell Berry have stirred up my thoughts on this issue, although I always noticed it. My shorthand definition of agrarianism is the idea that people are better off more in touch with the earth in small farming communities where human relationships are close and there is a connection to the rhythms of life connected to the land. An addendum would include saying that many modern conveniences have stolen away the formative benefits of many tasks, including the relational and creational aspects of them.

Example: Four people raking leaves together talking, is better than one person alone with a leafblower and earbuds. Five people in a kitchen canning peaches, laughing and enjoying one another is better than one person buying a can of peaches at a store. The growing interest I have observed among 20 and 30-something year olds today in doing things the old way, from making apple cider together to gardening antique varieties of produce to cooking parties or learning to woodwork, blacksmith, hunt, raise chickens, you name it – all indicate people are yearning for a more tactile and Creation-connected life than the hyper-modern world has delivered. Mother Earth News and its ilk remain for a reason.

There are a variety of ways in which “modern conveniences” have backfired sociologically and  in the human psyche. Can we learn to live a life of joy, connectedness, and wholeness? Can we recover some of the things our great-grandparents knew brought meaning to life? And does Christian faith have a valuable contribution to bring to the table in being connected to one another and the natural world God made? If it does, we will have to rediscover the broader world of the Bible in place of the narrow, modern consumer version of  evangelicalism so common in the West.

N.T. Wright: ‘the deceitfulness of sin’

“There is such a thing as ‘the deceitfulness of sin’, and it’s very powerful. You start by allowing yourself the apparent luxury of doing something small which you know you shouldn’t but which you think doesn’t matter. When it becomes a habit, you stop thinking it’s wrong at all. If the question is raised, you are ready with rationalizations: everyone does it, this is the way the world is now, you mustn’t be legalistic, no good being a killjoy. This creates a platform for the next move: here’s something else which a while ago you would have shunned as certainly wrong, but it’s quite like the thing you’ve got used to, so maybe… And before too long you’re rationalizing that as well. And once the mind has been deceived, the habit will continue unchecked.”*

I’ve seen this play out many times in so many lives. Wright has summed it up, spot on. I could not have come close to saying it any better.

N.T. Wright, Hebrews for Everyone. Westminster Press: 2003.

Environmental Policy

With our new life on the shore of Lake Erie, I seem to have a hard time getting back to the blog. But, to continue from last time, here’s how it went down:

It had been a beautiful wedding in a mansion that had once been owned by Andrew Carnegie, overlooking one of his favorite trout streams. I was sitting at the reception across the table from a Pennsylvania Senator’s chief aide. Our conversation was wild and wide-ranging, and since we liked many of the same things, very enjoyable. Somewhere in there, I laughingly said, concerning his Republican boss, “How can a political party jam-packed with hunters, fishermen and other passionate outdoorsmen, constantly find themselves on the wrong end of every environmental issue, every time you turn around?” Suddenly my companion turned dead serious. “They get it,” he said. “But it’s the money. They accept so much money from Big Oil and Big Business and Big Energy companies, they end up voting against the environment all the time. And it is killing us with young people.” I don’t remember the exact words of what all else he said, but he clearly expressed his frustration at knowing that money was buying votes that were clearly against the common good.

Now, we say this kind of thing all the time, “follow the money,” but here was the highest aide of a prominent Senator telling me that it was exactly the case. I don’t know really what to do to solve that problem, except to say that it may very well be that the answers to many of our pressing problems are not going to come from Washington D.C. It’s dis-heartening, because, as great organizations like Bread for the World have found, it’s a powerful venue.

But I wonder if the way things get turned around are more through cultural grass-roots movements in regular neighborhoods and regular high schools and regular towns, so that there is a growing crescendo in the culture that some things are simply not acceptable, and that vibe or perspective percolates upwards to the extent that finally enough representatives believe something to be generally true in the culture that their voting simply reflects the new milieu. I don’t know, but it worked for the environmental movement, who were considered whack-jobs in the 1960s and yet now, in 2016, every single one of their major talking points is considered normative in our culture; (Of course you recycle, of course you conserve energy, of course you don’t litter, etc etc). The fact that very powerful money now works against that enlightened awareness, remains a conundrum. In the meantime, maybe teach a kid to garden and fish.

Henry Beston, writing from his farm in Maine, said this in 1948:

It often strikes me that in our modern Babylons you never see anything begin. Everything comes to you, even thought, at a certain stage in its development, like an iceberg lettuce. Now life is more a matter of beginnings than of endings, and without some sense of the beginning of things, there is no proper perspective on the whole mystery of living. This is only one detail, but it will serve as one of the marks of the whole incomplete urban perspective in which we live. For the city governs us now as never before; it tells us what to love and what to hate, what to believe and what not to believe, and even what to make of human nature.” (Northern Farm, by Henry Beston; Ballantine: 1948).

Humanity in an alliance with nature

More than a few of you who read this, work in International Development. Poverty alleviation. The following words penned by American naturalist and farmer Henry Beston back in 1948 will not be a new idea to you:

“…man’s relation to Nature must never be anything else but an alliance.  ….When we begin to consider Nature as something to be robbed greedily like an unguarded treasure, or used as an enemy, we put ourselves, in thought, outside of Nature – of which we are inescapably a part. Be it storm and flood, hail and fire, or the yielding furrow and the fruitful plain, an alliance it is, and that alliance is a cornerstone of our true humanity.” (Northern Farm, Ballantine Books, pg. 29)

It goes without saying that humanity’s footprint on this planet was considerably smaller 400 years ago, when much of our current culture’s matrix was taking philosophical shape. So much smaller that most people did not think of Earth as a closed system. The resources of the planet seemed limitless (outside of concentrated population centers) and our ability to significantly harm our environment seemed miniscule in that vast land and seascape.

However, it turns out we’ve come to realize Earth is itself a closed system, as surely as the Apollo 13 moonshot. The same issues faced by Apollo -oxygen, CO2, and toxins – are precisely the issues we now realize our footprint is big enough to impact in dangerous ways.

One of the central, perennial conundrums for engineers who develop vehicles for space travel is the fact that a spaceship, (or space station, for that matter, even if it were the size of the Halo ring!), is a closed system – and how to keep humans alive in a closed system? A space capsule is utterly sealed: nothing gets in or out. So how do you not run out of enough good stuff (oxygen, water, food) and not build up far too much bad stuff (toxins like CO2 and human waste products)? The Apollo 13 crew nearly died because their CO2 scrubber broke.

Earth itself, we now see, is a spaceship, a closed system. We are absolutely capable of running out of resources. As I’ve observed before, you can monetize wood in your economy – but when there are no more cuttable forests, money is no longer exchangeable or translatable into wood. For us to continue to act as we did in the 1700s in regards to how we manage the planet, is insanity.

I was sitting some months ago at a wedding with a U.S. senator’s chief aide. We began to talk about this, and why environmental policy in Washington currently looks the way it does. I’ll tell that story next time.

Slow Ways and Means

If you are a practicing Christian investing your energy in the Kingdom of God, or a person working for the betterment of the world, maybe you should realize this will not be quick.  Almost every image Scripture (and Jesus!) used – seeds, trees, vineyards –  are images of slow.

I am pastoring again. I thought that phase of my life was over, but it is not. I am on the shores of Lake Erie with wonderful folk in an exciting church. And lots of snow.

Pastoring is slow business. Church growth sometimes is, and sometimes isn’t – it depends on lots of factors – and I’ve known it both ways. But pastoring is slow. It requires patience, to do it well. It involves a long obedience in the same direction, and you walk slowly through the years with people in their lives. As I said, it requires patience, because most of its best outcomes require time to germinate and come to fruition. It’s probably good I’m a gardener and tree-planter, fisherman and hunter too, as these things propagate patience in the soul. Having pastored some 22 years, I’ve become much more patient about these things than I used to be. And patience is a cousin to wisdom. Hard-charging isn’t the answer to every problem, though our culture certainly likes it, and it can cause outcomes you didn’t foresee, because you are rushing in – something Solomon said about fools.

So the ways and means of pastoring – and Christian spirituality for that matter – are slow. God is inefficient, one person quipped, just look at the Old and New Testament story – long and winding. I am thinking about this because I am reading Northern Farm by the great American naturalist Henry Beston. Whether you are working in International Development or something else, these words probably apply. At one spot, Beston says this:

“There is one principle which our world would do well to remember, for it is of first importance whether one sharpens a pencil, builds a house, bakes bread, or lays the intended foundations for Utopia. It is this – that what we make is conditioned by the means we use making it. We may have the best intentions in the world, but if we sharpen our pencils with a dull knife or build a house with a faulty rule, the pencil will be badly sharpened and the house will have an odd little way of opening doors by itself and leaning to one side.

 In our barn the larger beams were worked over and squared by someone using what was probably an old-fashioned ship builder’s axe. They are honestly and carefully made, and something of the humanity of the past is in them to this day. Certain other beams have been sawed out, and they are good beams, too, though quite different in look and feeling. The means used in making have marked each kind of beam for all time.

 But I do not wish to labor the point. It is enough to say that prophets of expediency who are careless of the means they use and who work outside the human and moral values, have never been able to build anything humanly worth while.” (Henry Beston, Northern Farm; 1948. Pgs 70-71).