Kenosis, Climate Change & Christianity

A publication of the INTERCOMMUNITY PEACE & JUSTICE CENTER NO. 103 / SUMMER 2014 Kenosis, Climate Change & Christianity by Sallie McFague, Ph.D. one wants to face this fact; changing from a gas-guzzling car to a hybrid is not enough—we may have to reconsider the hen people ask me what I do and I answer that use of automobiles, PERIOD. I am a theologian who investigates the connec- The statement from the State of the World advising “re- tions of religion with economics and ecology, ducing and even eliminating” the use of cars and airplanes Wthey often give me a funny look. What does “religion” have causes a global gasp. Surely not. The shock, however, causes to do with financial and environmental matters? Money and us to realize how far we have to go in both our attitudes and the earth have not figured large in many Westerners’ under- practices. We human beings are so embedded in the culture standing of religion. of consumerism that asking us to curb consumerism—let But times have changed. The 2010 edition of State of the alone eliminate precious forms of it—is like asking us to stop World, a highly-regarded annual report, suggests that reli- breathing.2 It is important to take this seriously: the “culture gions must be major players in the most important two-sided of consumerism” is not just a form of life we can accept or crisis of our time—the economic and ecological one.1 The reject; it has now become like the air we breathe.3 Consum- report applauds religions for recent attention to environmen- erism is a cultural pattern that leads people to find mean- tal concerns—from “greening” church buildings to re-eval- ing and fulfillment through the consumption of goods and uating scriptures for ecological friendly doctrines—but be- services. Thus, the well-known comment that consumerism moans that religions have not given comparable attention to is the newest and most successful “religion” is not an under- economics. Somehow they fail to see the intrinsic connection statement. between environmentalism and consumerism. However, we I would suggest that religions are being asked to take on are becoming aware that these apparently different fields are what no other field has been willing to assume, yet is at the tightly interlocked, for it is the rampant use of energy that cre- ates both our consumer paradise as well as depletes the planet’s re- / Flickr CC 2.0 sources and contributes to global warming. To put it as simply as possible: it is not sufficient to consume in a “green” fashion; rather, we must consume LESS, ©mindseyeimagery a lot less. Buying a hybrid car does not permit us to drive more, although that is often the under- lying rationale by many people who believe that quality can sub- stitute for quantity. Quantity still matters; in fact, we are at such a level of consumption in relation to the carrying capacity of our Like the pattern of the nautilus shell, planet that reduction must take May we live our lives in a "constant graceful curve toward purpose." a major role in sustainability. No May we have the wisdom and courage to seek "abundant life for all." / Flickr CC 2.0 I consider these words well has become one of changing from to be marching orders how we are living now to a different way. ©SidPix for religions. Such a As our ecological and economic cri- position would not only ses have become worse, more people serve the planet, but also are questioning the reigning culture be a return of religions of insatiable greed. They are coming to their own spiritual to the conclusion that the prospects roots and cause them of consumer culture have been greatly to recognize how far overrated and serious change at a fun- they have deviated.6 The damental level—of who we think we insidious message that are in the scheme of things and what the purpose of human we must do—is necessary. Change at life is to consume is a this level is incredibly difficult. Yet, it “heresy” and should be is precisely change at this fundamental condemned as such! level that most religions are about—it is Religious traditions may called “conversion” in Christian circles find such a return re- and demands thinking and living dif- vitalizing of their basic ferently than conventional society rec- message—restraint, not ommends. for the sake of ascetic But how do people change behav- denial of the world, but ior? Behind our decisions of how to live in order that “abundant stand our most basic beliefs: who do we heart of their own message: “a whole- life” might be possible for all.7 My small think we are in the scheme of things? sale transformation of dominant cul- contribution is to take up this challenge What is our worldview? One thought- tural patterns,” particularly at the level with an in-depth study of one form of ful person puts it this way: “Be careful of consumerism. As the State of the restraint in one religion—“kenosis” or how you interpret the world. It is like World asserts: self-emptying in Christianity. t h at .” 8 We live within our models, our We have reached the point in public worldviews, and they deeply and sub- Of the three drivers of environmen- discussion of the planet’s twin monetary tly influence the decisions we make, tal impact—population, affluence, and and ecological crises where we have one including ones about the environment. technology—affluence, a proxy for con- major need—not more information but For instance, if we hold views of sumption, is the arena in which secular strategies, practices, for moving into ac- God, the world, and ourselves that are institutions have been the least successful 4 in promoting restraint. …restraint, not for the sake of ascetic denial of the “Restraint,” summed up in the Gold- world, but in order that “abundant life” might be en Rule (Do unto others as you would have them do unto you) is a major possible for all. practice of most religions. It is the one thing needed now and is, I believe, both tion. Can religions make a contribution dualistic, individualistic, and anthro- a gift from religions and the challenge by sharing their profound, counter- pocentric, we will “naturally” decide to them. It could be considered a “com- cultural, and often unpopular message that climate change, for instance, is not ing home” for religions as well as their that abundant life at both personal and a serious matter. If we see God as a dis- greatest contribution to the economic/ public levels is found not by express- tant, supernatural, all-powerful being ecological crisis facing us. The report ing one’s ego as our market-oriented, who rules the world, then it is not our sums it up well: individualist culture encourages, but responsibility to change our behavior so by losing one’s ego in service to others? poor human beings and other animals Their special gift—the millennia-old Can we see this much-neglected aspect might live. Rather, we say, “Let God paradoxical insight that happiness is of many world religions—counter-cul- do it.” If, however, we see everything, found in self-emptying, that satisfaction tural kenosis—not as the only answer including God, as interrelated and in- is found more in relationships than in to the issues, but as one, important, and terdependent, a worldview supported things, and that simplicity can lead to a needed perspective? by contemporary science as well as the fuller life—is urgently needed today.5 Increasingly, the issue of how to live wisdom of many religions, then we see 2 NO. 103 / SUMMER 2014 we are responsible for the well-being of nation or even with all human beings, 2. The focus of one’s attention on the the whole, including less fortunate hu- but stretches to include all living crea- needs of others, especially the most man beings and other life-forms. tures. Only with such a radical change physical, basic needs, i.e., food. We need to change our images of in “who we think we are” will we be able Freed from finding fulfillment God, from seeing God as king and to make the deep changes necessary to through accumulation, one is able master over the world to imagining turn us around from ruining the planet to really pay attention to others, not the world as within God, like a baby in to helping it flourish. This change needs as objects for one’s own goals, but the womb. We live and move and have to happen at all levels of our life from as subjects in their own right. These our being within God. We need to wake the personal—what we eat and how we subjects are other human beings or up from the lie of the current world- get to work—to the public—how we tax life-forms, and even the processes view of individual, selfish fulfillment carbon emissions and distribute scarce that sustain life such as rivers, trees, through consumerism to the reality of resources fairly. and climate patterns. fulfillment by sharing with needy fellow 3. The gradual development of a “uni- creatures and the earth itself. Religious versal self.” As the line containing understandings of limitation, detach- …we are responsible one’s concern for others (compas- ment, self-emptying, and compassion for the well-being of sion) moves from its narrow focus can help us do this. The Christian no- on the ego (and one’s nearest and tion of self-emptying and the Buddhist the whole… dearest) to reach out further and understanding of compassion are two further until there is no line left: illustrations of the contribution reli- Thus, I am suggesting that the reli- even a caterpillar counts.

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