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Peace, Prosperity... and Climate Change
10 December 2009
When the Israelites were exiled to Babylon, it was hardly the land they wanted to be in - their longing was for Jerusalem. Despite the promise that they would be brought back, Jeremiah's message was to get on with life in the place where they were, engaging with the city rather than separating from it. He instructed them, "Seek the peace and prosperity of the city to which I have carried you into exile. Pray to the LORD for it, because if it prospers, you too will prosper" (Jer. 29:7). While in Babylon, the Israelites were called to look not only to their own interests, but to the interests of the whole city. Part of this was for the good of everyone, but Jeremiah also made the point that it would benefit them as well.
Thinking about wider peace and prosperity appeared to be lacking amongst some nations at Copenhagen this week. It's widely accepted that if we want to reverse the effects of climate change, drastic action is needed. While people are often happy to sign up to this in theory, the consequent practice is often neglected. This lack of practical commitment and response surely comes from seeking primarily the interests of only our own countries - not thinking sufficiently about the global picture and its future generations.
An agreement will never be reached if each nation only asks the question, "What's in it for us?" Such an attitude also fails to recognise that we will all be affected by climate change eventually if action isn't taken. If we want to prosper, we need to ensure others can prosper too. This is not to suggest that the solutions to climate change are easy, or even that what should be done is straightforward. But it is to say that we must at least be asking the question: what is good for the whole planet for generations to come, not just what is good for my country right now.
It would be nice to think that Christians were different in this regard, that we were well known for always having an attitude of seeking the wellbeing of wider society. Sadly I'm not sure this is always true. Are we at the forefront of making changes to our lifestyles to cut our carbon emissions so that others may benefit? Or do we prefer to protect our own interests first - flying off on holiday, driving the car unnecessarily and so on? I know I'm guilty of both of these things.
And of course all this applies to issues far beyond climate change. Are we always known for speaking and complaining about the issues that affect the Christian community, or are our concerns much wider? Even within the church, I wonder how many of us have complained that the sermon or worship didn't suit us, without thinking about whether it might have been good for other people in the congregation.
"Seek the peace and prosperity of the city." Jeremiah may have written this message thousands of years ago, but it's just as relevant today as it was then. What kind of image do we want to be giving to the world around us? One of narrow, self-interest or one of concern for the well being of all? And if we do this, Jeremiah encourages us that not only will they benefit, but so too will we.
Susannah Clark, Public Theology Researcher
Latest comments
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(The views below are the authors', and not necessarily those of the Evangelical Alliance.)
| Written by Richard on 17 December 2009 at 09.40 |
| Hi David, I could be wrong, and am happy to stand corrected, but it seems that the EA are generally (though to be fair as soon as I go to say this i'm aware of exceptions!) is trying to provide readings of scripture that don't fall into judgmentalism or 'the world is going to hell in a handcart' theologies, whilst also holding to the texts that Christians have for most of their (my) history seen as in sone way as normative. They seem to want to colour some of the excesses and self centred readings that have been offered with a 'love your neighbour' theme. I guess they would say that for them the Gospel is so woven around scripture that they can't jetison it, or they would jetison their passion (maybe?), so it becomes a turf war for claiming to be able to interpret texts. May the most loving person win? |
| Written by David Young on 16 December 2009 at 15.41 |
| Herein lies the problem which groups like the EA need to address: the evidence does not support the claim that the Bible is supernaturally authored. Therefore the idea that 'The earth gets destroyed in the end times' cannot be supported in an evidence-based view of the world. Do you attempt to minimise the effect of the Phil C's of this world, de-convert them, or persuade them by reference to the Bible? Without the millstone of having to defend supernatural claims round your neck, would encouraging people to look after their environment be easier? This is one area where the phrase 'Religion poisons everything' seems appropriate. |
| Written by Jethro on 16 December 2009 at 11.12 |
| Jeremiah 29.7 wasn't about Jerusalem, Phil C. It was exactly what Susannah said - about Babylon. But it is interesting that the percentage of its total history that Israel has been united in its own land doesn't reach double figures. that theme of exile/pilgrims is continued into Christianity too. So, exile is more fundamental to Christianity (and Judaism) than home, and the model for Christians is more like Israel in Babylon than Israel in Jerusalem. Which means, I believe, that Susannah is spot on, who, I imagine also believes that Revelation is true. |
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Subject: Environment | Christian response to environmental issues | Theology of environment | Climate Change | Developing world and environment
Author: Clark, Susannah | Thacker, Justin
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