Church Spokesman Likens Environmentalists to Pagans

(Source:  RIA Novosti).  Radical environmentalists who value humans less than other species are channeling pagan and occult ideas, a Russian Orthodox Christian Church official said on Tuesday.

“There’s an ongoing attempt to tell people that they are harmful by default for all living creatures and for the ecological balance in the world,” Archpriest Vsevolod Chaplin said in Moscow.

“The idea stems from idolization of nature, an attempt to introduce pagan and occult elements into environmentalism,” Chaplin said, speaking at a roundtable on church’s ecological policy.

Quasi-pagan ideas are shared by certain radical environmentalist groups in Russia and abroad, he said, without naming any names.

“We believe that nature was created for man, that man should be its assiduous master, but not worship nature,” Chaplin said.

But depredation of natural resources is also despicable and should be avoided, Chaplin added.

In May, the Orthodox Christian Church drafted an environmental policy statement, the first in its thousand-year-long history. The church paid increasing attention to environmental concerns in recent decades, but no formal policy initiatives were passed before.

The document was discussed on Tuesday in the Public Chamber, a state-run advisory body, ahead of its review by church leadership, a complex process which could begin in November, according to Chaplin.

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Who Said It?

Guess who said the following:

It just so happens that the green religion is now taking over from the Christian religion. I don’t think people have noticed that, but it’s got all the sort of terms that religions use … The greens use guilt. That just shows how religious greens are. You can’t win people round by saying they are guilty for putting (carbon dioxide) in the air.

Answer here. (HT Cafe Hayek) (Among those people who have noticed the religiosity of many environmentalists is Bob Nelson.)

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Video: The False Promise of Green Energy

For PowerBlog readers, we’re posting the video from Andrew Morriss’ April 26 Acton Lecture Series talk in Grand Rapids, Mich., on “The False Promise of Green Energy.” Here’s the lecture description: “Green energy advocates claim that transforming America to an economy based on wind, solar, and biofuels will produce jobs for Americans, benefits for the environment, and restore American industry. Prof. Andrew Morriss, co-author of The False Promise of Green Energy (Cato, 2011), shows that these claims are based on unrealistic assumptions, poorly thought out models, and bad data. Rather than leading us to an eco-utopia, he argues that current green energy programs are crony capitalism that impoverishes American consumers and destroys American jobs.”

Morriss, an Orthodox Christian, begins with a quote from Ecumenical Patriarch Bartholomew I of Constantinople, the Istanbul, Turkey-based hierarch. Bartholomew said this in response to the March 2011 tsunami in Japan and the Fukushima Daiichi nuclear disaster that followed:

Our Creators granted us the gifts of the sun, wind, water and ocean, all of which may safely and sufficiently provide energy. Ecologically-friendly science and technology has discovered ways and means of producing sustainable forms of energy for our ecosystem. Therefore, we ask: Why do we persist in adopting such dangerous sources of energy?

“The Ecumenical Patriarch and I don’t see eye to eye on this,” Morriss said. “I think he’s asking the wrong questions.”

Also see the PowerBlog post “Green Patriarch: No Nukes.”

In his book, Morriss and his co-authors warn that “the concrete results of following [green energy] policies will be a decline in living standards around the globe, including for the world’s poorest; changes in lifestyle that Americans do not want; and a weakening of the technological progress that market forces have delivered, preventing us from finding real solutions to the real problems we face.” Many of those lifestyle changes will come from suddenly spending far more on energy than we’d like. Green technologies mean diverting production from cheap sources, such as coal and oil, to more expensive, highly subsidized ones, like wind and solar. These price spikes won’t be limited to our electricity bills either, the authors argue. “Anything that increases the price of energy will also increase the price of goods that use energy indirectly.”

The better solution to improving America’s energy economy, the book shows, is to let the market work by putting power in the hands of consumers. But “many environmental pressure groups don’t want to leave conservation to individuals, preferring government mandates to change energy use.” In other words, green-job proponents know they’re pushing a bad product. Rather than allow the market to expose the bad economics of green energy, they’d use the power of government to force expensive and unnecessary transformation.

Morriss is also an editor of the forthcoming Silent Spring at 50: The False Crises of Rachel Carson (Cato, September 2012) with Roger Meiners and Pierre Desroches. The blurb for the Carson book notes that she got a lot wrong:

Widely credited with launching the modern environmental movement when published 50 years ago, Rachel Carson’s Silent Spring had a profound impact on our society. As an iconic work, the book has often been shielded from critical inquiry, but this landmark anniversary provides an excellent opportunity to reassess its legacy and influence. In Silent Spring at 50: The False Crises of Rachel Carson a team of national experts explores the book’s historical context, the science it was built on, and the policy consequences of its core ideas. The conclusion makes it abundantly clear that the legacy of Silent Spring is highly problematic. While the book provided some clear benefits, a number of Carson’s major arguments rested on what can only be described as deliberate ignorance. Despite her reputation as a careful writer widely praised for building her arguments on science and facts, Carson’s best-seller contained significant errors and sins of omission. Much of what was presented as certainty then was slanted, and today we know much of it is simply wrong.

Morriss is the D. Paul Jones, Jr. & Charlene Angelich Jones Chairholder of Law at the University of Alabama School of Law. He is the author or coauthor of more than 60 book chapters, scholarly articles, and books. He is affiliated with a number of think tanks doing public policy work, including the Property & Environment Research Center in Bozeman, Montana, the Regulatory Studies Center at George Washington University, the Institute for Energy Research, and the Mercatus Center at George Mason University. In addition, he is a Research Fellow at the New York University Center for Labor and Employment Law. He is chair of the editorial board of the Cayman Financial Review. His scholarship focuses on regulatory issues involving environmental, energy, and offshore financial centers. Over the past ten years he has regularly taught and lectured in China, Greece, Guatemala, Hong Kong, and Nepal.

Morriss earned an A.B. from Princeton University and a J.D., as well as an M.A. in Public Affairs, from the University of Texas at Austin. He received a Ph.D. in economics from the Massachusetts Institute of Technology. After law school, Morriss clerked for U.S. District Judge Barefoot Sanders in the Northern District of Texas and worked for two years at Texas Rural Legal Aid in Hereford and Plainview, Texas.

He was formerly the H. Ross and Helen Workman Professor of Law & Professor of Business at the University of Illinois College of Law and the Galen J. Roush Profesor of Business Law & Regulation at Case Western Reserve University School of Law.

Source; Acton Institute PowerBlog

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Environmentalism, Kudzu, and the Next Great Awakening

John A. Baden, Ph.D., Chairman of FREE and Gallatin Writers raises the question of whether or not environmentalism has come to replace–or better supplant–Christianity for many. He writes:

Labels are not right or wrong but rather are more or less useful. I’m turning attention to environmentalism as a religious movement. Whatever its number, perhaps the 4th, it surely is a religious movement and its members seek a great awakening. I’m working on it with this title, “”Environmentalism, Kudzu, and the Next Great Awakening.”

I begin with a question: Is environmentalism the kudzu invader of Christianity in the western world? Most Christians agree green symbolizes the renewal of vegetation and the promise of new life. Southern Baptists in Junior Johnson country may be surprised that green is the liturgical color for more than half the year in many Protestant and Catholic churches.

In sum, green has a rich and honorable tradition in Christianity. Now, however, we see a new shade of Green, one identified with Gaia rather than the Holy Bible. Here is the context.

Nearly every religious denomination has increased its environmental stewardship commitment and initiated “Green” programs in the last decade. A growing number of religious groups view environmental stewardship as an important religious obligation, indeed, one central to mankind’s purpose.

Given the above, an optimist would assume growing complementaries between Christianity and environmentalism. However, there is considerable evidence that for many people, especially the highly educated and well off in Europe, environmentalism has replaced the Christian religion. It may not be the next great awakening, but it surely is a fundamental challenge to American Christians.

Baden, is not the first to suggest this. But it is a question worth asking. Has environmentalism become the religion of choice for at least some baptized Christians?And to be fair, it isn’t just environmentalism that might be a new religion for some. There is likewise the temptations offered  by consumerism (to name but one) and the sexual revolution (to name another) with which churches must contend.

Just thinking out loud here but how many Christian churches–Orthodox, Catholic or Protestant–are really ready to deal with the rise of these new forms of paganism? This is an especially important question to ask given that they often come wrapped in, if not the Gospel, than Christian language.

In Christ,

+Fr Gregory

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A Brief Update & Some Thoughts About Environmentalism

You may have noticed that I have not posted much the last 2 or weeks. The reason for this is that His Beatitude Metropolitan Jonah asked me to do some pastoral work in Texas. From now until the end of May I’m serving Holy New Martyrs of Russia in Georgetown, TX on Saturday and Sunday. During the week I’ll be helping at St Seraphim Cathedral in Dallas. I am looking forward to both parts of my assignment. Mission work is always a joy. As for St Seraphim’s, this was the first Orthodox church I attended here in America.  Please remember me and the communities I’m serving in your prayers.

On a personal level I’m glad to be back in Texas. I was born in San Antonio and I attended college in Dallas so I have many friends and family in Texas. So all in all, a delightful and welcomed assignment (aside from living away from my wife for 4 months).

Two other projects have been keeping me busy. Continue reading

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The World is UNDERpopulated

While many myths compete with “the-world-is-over-populated-with-humans” myth for the honor of being the myth with least empirical and theoretical support, no myth surpasses the over-population myth in groundlessness and, really, absurdity.  I like the take of the Boston Globe‘s Jeff Jacoby.

And see here just how out of touch with reality is the myth of over-population.

h/t: Cafe Hayek’s Don Boudreaux (The World is UNDERpopulated).

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Cosmos as Society in the Work of Ecumenical Patriarch Bartholomew

(Acton Institute) In the current issue of the Journal of Markets & Morality (14.1), Brian K. Strow and Claudia W. Strow challenge the economic impact of our definition of society in their article, “Social Choice: The Neighborhood Effect.” It occurred to me that Ecumenical Patriarch Bartholomew implicitly challenges our definition of society on a different, though similar, level than Strow and Strow.  Strow and Strow analyze the changing results of economic utility functions based upon one’s definition of human society. In his book Encountering the Mystery (2008), His All-Holiness, however, broadens our definition of society not merely on the basis of relationship, geography, or voluntary associations, but on the basis of ontological groupings. This is not to say that he would equate a human child and a dog (or a dog and a flower, for that matter), but that, for the Patriarch, society includes the entire ontological hierarchy of all creation.

This perspective produces interesting results. For example, one may examine the case in recent years when Canada was still paying the state of Michigan to put Canadian trash in its landfills. Financially, Michigan was benefiting from the deal, but environmentally Canada succeeded in minimizing its trash and retaining unused landfill capacity. Economically, both can be considered capital, but they improve the respective societies in differing ways. The financial benefit of Michigan was purely a human benefit, whereas the environmental benefit of Canada benefited humans, animals, plants, air, and soil alike, even if only on a marginal level. As a country, rather than a state, Canada’s definition of society was not only broader in terms of humanity (whether relationally, geographically, or associatively), but also in terms of all creation.

You can read the rest here.

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Over the Line (WARNING: GRAPHIC VIDEO)

We can disagree over the science of climate change.  And even if we agree on the science, we can disagree over policy recommendations.  What we can’t do, in my opinion, is suggest that the other side be killed.

Sadly this last point seems lost on the producers of a recent–and graphically bloody–video encouraging people to reduce their carbon emissions by 10%/year over the next 10 years. The group, 10:10 has (to their credit) taken the video (‘No Pressure’) off their website–but, and forgive me here, the fact that they (and others) thought it appropriate to produce and distribute a video that suggests that children be blown up for not reducing their carbon foot print is grossly inappropriate.

Your thoughts?

In Christ,

+Fr Gregory

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Review: An Orthodox Christian Natural Law Witness

Living In God's Creation: Orthodox Perspectives on Ecology (St. Vladimir's Seminary Press, 2009)

Like many, my first encounter with Orthodox theology was intoxicating. Here, finally, in the works of thinkers such as Vladimir Lossky, John Meyendorf and Alexander Schmemann and others I found an intellectually rigorous approach to theology that was biblical and patristic in its sources, mystical in its orientation and beautiful in its language.

But over the years I have found a curious lacunae in Orthodox theology. Continue reading

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Science and the Demands of Virtue – The Acton Institute

Here is a brief essay I wrote for the Acton Institute. It was posted just today.

In Christ,

+Fr Gregory

Contrary to the popular understanding, the natural sciences are not morally neutral. Not only do the findings of science have moral implications, the actual work of scientific research presupposes that the researcher himself is a man of virtue. When scientific research is divorced from, or worse opposed to, the life of virtue it is not simply the research or the researcher that suffers but the whole human family. Continue reading

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