Climate Change: A Loss Of Secular Hope?

Kids say the darndest things. And in 2019, its things like “how dare you” and “I want you to act as if the house is on fire, because it is.” We young people are pretty good at grabbing attention. But the attention we often grab paints us as little more than loud mouthed nuisances. I should know, as the person who wouldn’t stop telling others that I would be an NBA player (I’m still waiting for the call up). At the same time, kids have something that adults don’t have – an utter lack of blandish. And no amount of wheedling will convince your child that the sky isn’t blue or that circles aren’t round (I hope). So when climate change protests and groups like Extinction Australia turn out to be comprised mainly of young people what does that mean? I think it can suggest that they’re being manipulated. But I also think its an honest acknowledgement of a problem by a generation that doesn’t quite know what to do. The problem isn’t the climate. It’s far deeper. The protests are a demonstration for life over death. Young people want to live! And they’ve had to come to an honest acknowledgment that being itself is oriented towards death. Honesty is a good thing.

But the loss of hope is not. When I see Greta Thunberg speak, her eyes are fiery, her face is contorted and mouth is aghast. It’s as though she can’t quite believe that the world isn’t taking her seriously, beyond those coddlers in front of her. Honesty without hope only breeds despair. And despair is an ugly black dog. But what do you do if you grow up believing in the imminent end of the world? If that wasn’t bad enough, if you’ve grown up with a secular worldview, then you’ve also believed that this life is all there is. So you stuck between 2 walls. And the walls are closing in. On one side is the climate and on the other is your own mortality. And both are growing increasingly shorter, squeezing the life out of your young body, leaving you trapped and grasping for the air of transcendence which is no longer there. As William Lane Craig paints it, the universe is continuously expanding. And as matter gets further and further apart, life grows colder and colder. Far from the sun, life will cease to be, vacating the premise for decay to set in. Until one day there will be no life in the universe. All galaxies and the stars will be extinguished, leaving only a void that is endlessly expanding outwards on itself. Everyone and everything you have ever loved will be for naught.

I think Dylan Thomas has captured the most popular solution to our demise in our time:

Do not go gentle into that good night,

Old age should burn and rave at close of day;

Rage, rage against the dying of the light.

Though wise men at their end know dark is right,

Because their words had forked no lightning they

Do not go gentle into that good night.

The end of the world kind of forces you to grow up doesn’t it? Climate change has aged these children as they grapple to deal with matters that one used to do in their death beds. The children rage because they think their time is short. But you will rarely see Christian children or their parents amongst the protesters. And its not because they’re all climate change deniers. Nor do they believe the universe will continue on as it has for infinity. We know the world is ending. But our honesty to face reality has been transposed to the plane of hope. And hope does not disappoint because the love of God has been poured out into our hearts1. This hope is the hope of a world to come, a world where God has made all things new, a world where a child may pluck an apple from the tree of life and eat and live (does that affect her carbon footprint?). This hope is a physical hope, verified by the resurrection of Jesus, the first fruits of that world. No wonder that it is written “if in this life only we have hope in Christ, we are of all men most miserable2. And Greta and all those Extinction Rebellion kids sure look miserable.

No Dylan Thomas, this is the song we should sing:

God is our refuge and strength, a helper who is always found in times of trouble.

Therefore we will not be afraid, though the earth trembles and the mountains topple into the depths of the seas,

though its water roars and foams and the mountains quake with its turmoil.

There is a river—its streams delight the city of God, the holy dwelling place of the Most High.

God is within her; she will not be toppled. God will help her when the morning dawns.

Nations rage, kingdoms topple; the earth melts when he lifts his voice.

The Lord of Armies is with us; the God of Jacob is our stronghold.3

  1. Rom. 5.5
  2. 1 Cor. 15.19-26
  3. Ps. 46. 1-7

Is An Insignificant Life Worth Living?

It has been a busy year so far for my family and I. At the beginning of the year I decided to begin studying my Master of Divinity degree at Christ College because I thought it was a better path to developing what abilities God had given me and how I would best help others. The semester was a hard one. Besides learning a completely new and dead language (Koine Greek) I also began a new role as clinical educator at work and the constant juggling between the 2 responsibilities meant that by June my body was worn out and my mind was absent. I needed a holiday. By July I was in Sabah, Malaysia enjoying the tropical weather and seeing my grandmother whom I had not seen in 13 years. But while the weather was sunny and the waves were calm, a storm in my heart still raged. I experienced a gnawing restlessness that grew each day and fully manifested itself only once I had returned to Sydney and prepared to return to ‘normal life’.

This restlessness of mine which I am prone to experiencing was crippling. Around the same time, I had struggled to know how I ought to rest and what to prioritize in the upcoming semester. Was I even studying the right course? Why was it so hard? How else should I be using my time? From the moment I entered my last clinical note, I think my mind had already begun to consider the alternatives I could be doing with my time and my life despite my constraints. Being open to new possibilities was exhausting, like never ending research for a product you want to buy. In the end, it came down to what I perceived as the absurdity of my life. What was the point of my labors if none of my work will be remembered? This is something that has become increasingly obvious to me. After all, Jean Calvin wrote his Institutes of the Christian Religion at 26 while Nietzsche only became the youngest professor at the University of Basel at 24. As the writer of Ecclesiastes wrote, ‘Vanity of vanities! All is vanity.’ Accompanying this feeling of insignificance is a feeling of missing out, that there is a life out there where I might be happy, leading everyday that I haven’t realized it to be filled with constant regret and envy at those to appear to have found it (though I haven’t actually met anyone who has yet). It wasn’t until the first day of returning to work at my clinic that I read this an article on restlessness in the Art of Manliness.1

One of the most valuable lessons for the young to learn is that it takes a great man to accomplish a great undertaking, and that both are necessarily few in one generation. If this lesson were learned and heeded half the heartache of our mature years might be avoided. Effort, and high resolve, and noble purpose are excellent qualities of character; but they can never enable a man to lift himself by the boot-straps nor accomplish the unattainable. It is at once the weakness and greatness of some to conceive what they attempt to do of so high a degree of excellence that no human power can reach it. The natural effect of this is a restless desire to accomplish something far beyond what is ordinarily attained even by surpassing talent. When such a desire has taken possession of the heart, the usual achievements of men seem poor indeed. With their broad views and far-sighted stretch of thought, it seems trivial to come down to the common affairs of every-day life. It is to them a small thing to do good and get good in the plain old common-sense way. J. Clinton Ransom, The Successful Man, 1886

Thanks to the technological developments of the last 2 centuries, the accumulation of wealth in the West and the emphasis on self autonomy, we are served a buffet of endless possibilities and enticed by endless temptations and expectations. How can one live in such a world? The solution I think seems to be by a good dose of humility. Just as the writer of Ecclesiastes concluded that there is nothing better for man than to fear God and keep his commandments, so Kierkegaard reminds us that there is little way of knowing if the life we have chosen for ourselves is the best. Often the responsibility of this immense choice can crush us from ever making a decision. “Life can only be understood backwards; but it must be lived forwards.” Humility and faith are the keys to enjoying the present and leaving the future to the One who sees all that is under the sun. Complement this with TGC’s article “How Do I Discern If My Ambition is Godly?” 2

Though we shouldn’t be overly introspective—exhaustively questioning the motives of everything we do—it’s helpful to keep a pulse on our ambition. I’ve found one basic principle helpful: Godly ambition requires both hustle and humility.

  1. ## How to Cure Neurasthenia (Restlessness) | The Art of Manliness
    Link
  2. Link

Understanding Millenials Through The Eyes of Kierkegaard

Photo by Peter Bucks on Unsplash
Photo by Peter Bucks on Unsplash

I write as one untimely born. I write as a millenial to millenials, whom by the end of this sentence may already be bored of the writing of this millenial. How wearisome it is to read something that doesn’t immediately capture one’s attention! Is it because one’s heart is searching for something else? Are you still reading this? Then I am surprised. And I trust you will then read on. This seems to be the paradox of the millenial — a person stuck hoping for an experience they remember and when such an experience finds them, they are remembering what they had hoped for. It is no wonder that the travel industry much profit from the wanderings of 20 year olds. Once a person has tasted the novelty of another country, they have engaged all their senses towards its sights and its sounds. The senses then dwell and eat away at the person while he or she works. Slowly but surely, its memories float to the surface and before they know it, they are off again in search of what they had remembered. But once there, what they had hoped for vanishes and is replaced by what they had remembered. And the chase goes on.

One of the ways reading Kierkegaard has helped me is to understand my own generation from the eyes of someone who lived 200 years ago. While we each have one life to live there are a few ways we can live. Kierkegaard captured this in his 3 stages: the aesthetic, the ethical and the religious. The aesthete lives for their immediate pleasures, the ethical for their responsibility to others and the religious by their faith in God (which transcends responsibility). But these 3 ways of living are not equally valid, as Kierkegaard hints at in his use of stages. Instead each one builds on the other until the highest mode of living is found in the religious.

From my own reflection, it seems that the typical millenial is characterized most by their search for the aesthetic. This is unsurprising given that global youth culture is marked by secularism. In secularism the lost of the religious mode of being gives way to the mode of responsibility (the ethical) but what millenials are subconsciously realizing is that without the religious there is no ethical. After all, who are other people to tell you how to live? Instead one is left with the individual including their tastes and what strikes their conscience. Do what makes you happy – as long as it doesn’t harm anyone (that you care about). The reduction of life to the immediate are present in many ways: in the preoccupation with lifestyles, in boredom and in the anxiety that comes with having to make decisions that ultimately have little meaning. These are problems that haven’t gone unnoticed. But their solutions seem far from simple and I hope to be able to start to pry them out little by little as I read further.

Further Reading

https://www.iep.utm.edu/kierkega/#SH1c

https://www.amazon.com/Either-Fragment-Life-Penguin-Classics/dp/0140445773

https://www.amazon.com/Stages-Lifes-Way-Kierkegaards-Writings/dp/0691020493

https://www.lausanne.org/content/lga/2019-03/connecting-with-the-new-global-youth-culture?fbclid=IwAR0CFxrebbnK5LTGIu3K9_Ro4ovyBslQcE5V6QRGv2OjNgj6WIASgL1X414

How to Live: Should We Pursue Happiness or Meaning?

He has made everything beautiful in its time. Also, he has put eternity into man’s heart, yet so that he cannot find out what God has done from the beginning to the end. I perceived that there is nothing better for them than to be joyful and to do good as long as they live; also that everyone should eat and drink and take pleasure in all his toil—this is God’s gift to man.

Our hearts intuitively seek happiness

We hold these truths to be self-evident: that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness. – Thomas Jefferson

The founding fathers of the United States of America were one of the few to formally recognize something all humans intuitively strive for: happiness. Though it is seldom spoken of, it is indubitably behind our thoughts and actions like a hidden judge through whom each of life’s problems are presented. Choices like what to wear, what to say, whom to be friends with, what job we should choose are critiqued on what we believe will give us the maximum happiness. But there are numerous problems with living for makes you happy. Here are what I believe are the 3 biggest.

3 problems with living for happiness

  1. Happiness is a superficial high of the moment. We pursue what we believe will bring us the greatest pleasure but it is over as soon as it achieved, a greater let down than a Disney movie ever could be. To deal with that, we become perpetual children, hopping from one pleasure to another, unsure of when the next big hit is.
  2. The birds of happiness leave their nests quickly, for their wings sprout as soon as one attempts to grasp them, leaving us on an endless chase. Happiness is a goal that never quite seems attainable. It is like a hike up a mountain only to realize you’re in the valley of an even greater one.
  3. I believe however, that the biggest problem to living for one’s own happiness is suffering. While it might seem like a viable option to pursue while the grass is green, what will one do when it is scorched by the heat? By nature, happiness cannot flourish in suffering. That means it is dependent on one’s fluctuating and chaotic environment. Happiness then is out of the question for those living in extreme circumstances and restricted only to the fortunate few of mankind. Worse, it leaves us unable to choose it.

Why living for meaning is better

While defining meaning is less easier than happiness, we can understand it better when we see how it is used. We can all think of things that we would or should live for. Things that give our lives a sense of purpose and usefulness tend to be ones that transcend us, where its ends go beyond our own happiness. The propagation of families and nations were historic sources of meaning for most of human history. Meaning then seems to imply an overarching purpose like a story for your life. The benefits of striving to live a meaningful life include being able to rejoice in suffering. The apostle Paul from the Bible captures it when he says, “For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one.” (Heb. 10:34). It may seem so distant to us, like the lifestyles portrayed on Instagram, but being able to rejoice in suffering really is possible when we know it is headed towards an even better ending. After all, the biggest question one has when suffering rears its ugly head is “why?” Why. Why. Why. Being able to answer why doesn’t change the reality of our suffering but it allows us the faith to believe that the outcome is worth it, the tongue to taste it, and the strength to endure till we receive it. Aristotle said, “the sum is greater than the parts”, and so it is with happiness. The outcome of living meaningfully produces a joy that is greater and more enduring that any short lived pleasure can be. It even has the possibly to make our suffering seem small (if only we could see it). Living meaningfully is something any person can do in any situation. We are all physically capable of making choices that help us to find meaning in whatever we experience. Meaning after all, is a matter of perspective. But attempting to live a meaningful life isn’t enough so in my next article I’ll be writing about why not all meanings are equal.