Tip #3: Good Writers are Good Readers

I’ve had many writing teachers over the last few years, though I’ve never met most of them and some of them were dead. Of course, you don’t have to be physically in one’s presence to learn from them. You can learn from someone through the transmission of their ideas and studying their work.

In my last post, I encouraged you to read about writing. In this post, I hope to make a related but different point. In addition to reading about writing, it is necessary to read good writing. Non-fiction, novels, classics, humor—I try to read a little of everything, though I admittedly read mostly non-fiction.

Each time I sit down to read, I become a student of the writer’s work.  Through observation, I was able to tighten my paragraphs, refine my grammar, and assemble more forceful sentences. I learned story from Steinbeck, humor from Grizzard, and prose from Feinberg. Kolbert schooled me in journalism while Noonan taught me a little something about turning a phrase. There were also those writers who bored me to death, lulled me to sleep, or left me confused—perhaps I learned from them most of all.

In many fields, you aren’t able to learn from experts like you are in writing. Imagine you were an engineer. You might be able to see the final blueprints from a colleagues work, but it tells you little about their skills. Writers, however, have the unique privilege of peering over the shoulders of expert authors. Through reading their work, you are able to observe the way they unfold a narrative, develop a character, wrestle with logic, lay out an argument, and draw everything down to a perfectly timed conclusion. 

I suggest reading a broad range of literary genres, but focusing in on the one that you write in. As a religious writer, I read mostly religious literature. In the last six months, I’ve read everything from theology to Christian magazines to religious biographies. But I did not stop there. Because I write often about culture (although every writer should keep current on what’s going on in culture), I also read magazines like The Economist and Newsweek and books about technology, art, and cultural trends. (I also threw a novel in there for good measure.)

Even though good readers are not always good writers, good writers are almost always well read. If you are an aspiring writer who wants to improve your skills and prepare for the writing life, put down your pen and pick up a book.

Recommended Resource: Reading Like A Writer: A Guide for People Who Love Books and for Those Who Want to Write Them by Francine Prose

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Humans unfortunately have a tendency to accept the status quo. We’re like the arcade machine aliens from Toy Story, seemingly pre-programmed to respond in certain ways. After all, common advice says if you “keep your head down, do what you are told, and wait your turn,” you will likely advance over time. If you break with convention or buck the system, however, you can count on being ostracized and ousted. As Voltaire once said, “Our wretched species is so made that those who walk on the well-trodden path always throw stones at those who are showing the new road.”

But could it be that society needs dissent? What if thoughtful disagreement was actually a springboard to new ideas, fresh thinking, and better solutions?

As the cover story of the July-August 2010 issue of Ode magazine argues, society needs dissent to produce new artifacts and pioneer new solutions. When we disagree with commonly held beliefs or voice dissidence, we unlock the door to a whole new set of possibilities. “The reality is we need dissent,” Carson de Dreu, professor at University of Amsterdam, told Ode. “Without dissent, society would come to a halt; we wouldn’t change or create or innovate.”

Ode lists other great dissenters including author Henry David Thoreau, suffragette Lucy Burns, Mahatma Gandhi, Nelson Mandela, Rosa Parks, and “tank man” in Tienanmen Square. Modern society would no doubt look different today were it not for these paragons’ alternative visions. As  Ode’s Jeremy Mercer writes, “Enormous benefits await when somebody is brave enough to disrupt this coveted social harmony and challenge prevailing conditions." Turns out, the “road less traveled” has been trod by more than just Robert Frost, and those travelers are the leaders who shape culture the most.

No matter what you do or where you live, opportunities abound to thoughtfully resist conventionality. How do you respond to dissenters where you work, live, and worship? Have you ever opposed the status quo and been marginalized or ostracized? Have you ever opposed conventionality and reaped great reward?

SEE MY FULL ARTICLE, IN PRAISE OF DISSENT, AT QIDEAS.ORG

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Tip #2: Hone Your Craft

We’ve all heard a pastor, basketball coach, or parent use “the muscle analogy” when referring to the importance of practice. The point is well taken: when it comes to any life skill, you have to work if you want to grow and develop. The same thing holds true for writing.

One of my mentors told me years ago that if I wanted to get better I needed to commit to a never ending process of “honing my craft.” That phrase stuck with me and has become the way I describe the discipline of literary “muscle-building” required to succeed in this business. Even the most naturally gifted writers need to grow and develop.

The thing that sets every writer apart from others, and  one of the principle things that defines one’s writing career is style. Style is “the manner in which you express yourself.” Most writers’ style will naturally change over time but it can also be improved and refined by devoting oneself to certain disciplines.

Two of the best ways to shape your style and grow professionally are to practice and to learn. They are simple and predictable, but I promise you that they are indispensible. Committing myself to these two disciplines have profoundly shaped my inner writer.

Write. Common writing advice says that you need to write 1,000 words each day. I don’t know that there is a magical number, but I write every day except Sundays. Not everything you write is going to be a masterpiece (in fact, I usually don't even proofread my blog posts), but you must grind it out nonetheless. Every writer will tell you that in order to write effectively, you have to write regularly. Ideas must constantly be channeled into your journal or onto your hard drive. That’s right, you need to be every...single...day. No exceptions.  The more you write, the better writer you will be.

Learn. When I began writing, I knew a little bit about composition from high school and college English, but I really didn’t know what made good prose good. I could tell you which sentences moved me, but I couldn’t tell you why. I could point to books that were convincing, but I had no idea why they had won me over. So I went out and tried to learn everything I could learn about writing. I took King Solomon at his word: “There is wisdom in many counselors” (Prov 15:22). I ordered stacks (literally) of books on writing, and I made these my constant companions. Soon, I noticed that my writing was tighter, clearer, and more moving. The same will work for you. If you aren't learning, you aren't growing.

A few books on writing I might suggest:

-    On Writing Well by William Zinsser
-    Word Magic by Cindy Rogers and Susan M. Tierney
-    Bird by Bird by Anne Lamott
-    Writing Down the Bones by Natalie Goldberg
-    The Elements of Style by William Strunk and E.B. White
-    Writing with Style by John R. Trimble
-    The War of Art by Steven Pressfield

Grab a few of these and immerse yourself in them. As you begin writing each day, incorporate their advice into your work. Not everything they teach will be helpful to you, but even the advice you end up dispensing will stretch you and grow you. I am still learning myself and I try out techniques from books I am reading all the time.

Every living person has something to give the rest of the world. Writers' gifts are words and ideas. If you want to command those ideas, to make them work, then you must know how to present them and argue them properly. If you want your words to tell—to invoke emotions and paint pictures—then you must know how to turn phrases and use words in fresh ways. The only way to develop into a writer that people will pay to read is to continually and effectively hone your craft.

Your thoughts?

Check out "So You Wanna Be a Writer? Part One."

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Recently, I wrote a column in Christianity Today in response to the question, "How concerned should Christians be about environmental care?" The title of my column was "As Much as God Is" and it centered in on the connections between creation care and the gospel. The following is that column. Take a look and leave your comments where you think I was right and also where I may have missed something.

[Albert Mohler and Calvin Beisner also wrote columns responding to this question.]

If we are concerned about the gospel, we should be concerned about the environment. While the two issues might not immediately strike one as connected, I have come to believe they are inextricably so.

Creation care is a launching pad for the gospel. I correspond with missionaries around the world who are glad to see American Christians championing "creation care." In many foreign countries, missionaries don't begin with Jesus, an unknown, when witnessing to others. Rather, they begin with creation and the Creator, who is clearly evident to all (Rom. 1).

Creation care strengthens our gospel witness. In Western countries like ours, where we see a growing sensitivity to environmental problems, people view environmental stewardship as the mark of a "good person." When people see Christians selflessly caring for the planet and advocating for those who depend on Earth's resources, our gospel message becomes convincing. That's why church planters across the United States are beginning to incorporate environmental stewardship practices into their congregations' DNA.

Non-Westerners carefully observe the historically Christian West and form opinions about our faith based on our lifestyles and practices. For example, Americans make up only 5 percent of the world's population, yet consume over a third of Earth's paper products. How does this influence the gospel message in countries like Nicaragua, Honduras, and Ecuador, where deforestation causes so much suffering and injustice?

Living out the gospel includes caring for creation. It is inappropriate to claim that creation care—or any social issue—composes the foundation of the gospel. But the gospel calls us to a radically sacrificial, compassionate lifestyle. Jesus commands us to "make disciples of all nations" and teach others to "obey everything I have commanded you" (Matt. 28:19-20). This includes the commands to love our global neighbors, care for the least of these, and uphold the creation care mandates throughout Scripture.

Ignoring environmental problems heaps shame on the gospel. Part of missional living is telling the truth. That means we must be honest about our world's problems. When we blindly follow Christian lobbying groups and "alliances" that ignore global injustice, the gospel suffers. Augustine cautioned against this in The Literal Meaning of Genesis: "If [non-Christians] find a Christian mistaken in a field which they themselves know well and hear him maintaining his foolish opinions about our books [Scripture], how are they going to believe those books?"

I could offer more reasons Christians should care about creation: because the "earth is the Lord's" (Ps. 24); because it reveals the attributes of God (Ps. 19; Rom. 1); because God asked us to care for it (Gen. 2:15); and because Christ's death began a process of cosmic redemption in which we are called to participate (Col. 1; Rom. 8; Rev. 21). But more than any of those, we must care about creation because we want the kingdom of God to reign on earth and the gospel of Jesus Christ to take root among all people.

Order a copy of my new book, Green Like God: Unlocking the Divine Plan to Our Planet

In 1984, Van Halen released their sixth album entitled, MCMLXXXIV, with eye-catching cover art featuring an angelic baby . . . casually smoking a cigarette. Such a cover was controversial 26 years ago, inciting the ire of many religious Americans. Despite the controversy, the art itself raises a profound, theological question about the nature of human beings: Does even a seemingly innocent child possess an innate predisposition for bad behavior (aka "sin”)?

It's a question that theologians and anthropologists struggled with long before the 1980's, and one that was recently revisited in the June 2010 issue of BBC Knowledge. In it, science journalist Andy Ridgway surveyed the latest research to illustrate that humans are biologically hardwired to sin. His investigation is focused around the infamous “seven deadly sins”—pride, envy, anger, sloth, greed, gluttony, and lust—which are often elevated in culture as the evilest sins of all. (It should be noted that this compilation of bad behavior can’t be found in the Bible, but was first compiled by the Greek monk Evagrius of Pontus in 375 AD.)

Ridgway highlights recent research illustrating the human predisposition toward such behavior and concludes, “It appears we’re nature’s puppets – dancing to a pre-ordained tune that’s been reinforced through the generations."

But then the article takes an interesting turn. Ridgway goes on to say that maybe it is good to be bad, perhaps sinning is a beneficial part of our development. As a theologian, that's where I think we must pause for critique.

See my full article, "Born to Sin," on Qideas.org.

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When I felt a calling to be a writer in October of 2004, I was completely unqualified. I had no formal education in the field. My Bachelor's degree was in Biology, which is about as helpful for breaking into the writing world as a degree in knitting, and I tested out of all college-level English courses except one in Civil War Literature. Additionally, I had no experience. I had never published a piece anywhere, I hadn't an inkling about how the industry worked, and I didn't even know where to get started.

But here I am, six years later, with close to 200 published pieces in national newspapers and magazines, and I am working on my second book with a major publisher.

I don't want to give the impression that I've figured it all out, andI am not playing a triumphant hymn with my own horn. Quite the opposite, actually. If I can become a writer, anyone can.

Maybe you are like me. You feel an inexplicable inner-compulsion to write, but you don't feel qualified or up to the task. You've always loved to write and you'd like to give it shot, but you don't know where to begin. If that's you, I'd like to help, and I have decided to embark on a series of blogs targeted to the aspiring writer. Over the next few weeks (or months), I am going to post some tips and random thoughts that have been helpful to me. I'll be pulling from my own experiences and the wisdom of more experienced writers. If they work for you, file them away or put them to practice. If they aren't helpful, toss them in your mental trashcan. At the very least, they should get you to start thinking about what you you've been gifted with and called to do.

TIP #1: PREPARE YOURSELF

Over the last few years, I've had many aspiring writers come to me for advice. I've gotten pretty good at spotting them. They are usually  tapping their foot or bobbing back and forth from nervousness, and they almost always have a very serious look on their face.

"I think I am ready to be a writer, but I don't know where to get started," they say. "Can you tell me what you've done, so I can do it."

I usually smile, knowing what is coming next.

"Sure," I say. "Are you ready to work really, really hard for almost no money and no recognition? Are you ready to work your way up in the business, producing page upon page of material that will never publish anywhere? Are you ready to never make enough money doing this to quit your job? Are you ready to write for years about things that you couldn't care less about as you work your way up the ladder? Because if you don't excitedly answer 'yes' to every one of those questions, you aren't ready to be a writer."

The look on their face turns from determination to frustration and they shoot me a dirty look as they leave.

I've met many people over the years who have a book or an article inside of them, but I meet very few who want to do what it takes to get that book or article out of them and on paper. Many people want to be a writer, but most don't want to do the hard work of preparation required to make it happen. (Think "rich, young ruler.")

Most people think that being a writer is a life of champagne-filled hotel rooms and packed-out arenas and huge royalty checks. Unfortunately, that vision of the writing life isn't even in the literary ballpark! Writing is gut-wrenching. It is a life that often yields products that no one will read. It is a life of underpayment, and a life of rejection. It is a life filled with hard work and underpayment (or often, no payment at all).

IF you are ready to embrace all the frustrations of the writing life, let me let you in on a little secret: writing is also one of the most rewarding things you will ever do. Writing is cathartic and rich. It is exciting and constantly changing. Writing has brought me into relationship with some of the most amazing and Godly people I know.

The writing life is both a burden and a blessing. If I could do anything in the world, I would do exactly what I am doing. Despite the frustrations, writing is a dream job. If you think it could be your dream job too, then let's get started. Take it from me: when it comes to writing, getting started is the hardest part.

Tell me about your calling, dreams, gifts, desires . . .

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As Americans reel from the worst environmental disaster in our nation's history, the Christian community has been forced to ask difficult questions about our witness on environmental issues. How should we respond when the structures of human society cause mass damage to the world, our wildlife, vulnerable people, and our economy?

Using the oil spill as a template, this was the question I asked in a recent CNN article entitled, "My Take: How Should Christians Respond to the Oil Spill?"

An overview of those responses so far:

Ignoring it. Perhaps the most confounding reaction coming from some Christians is apathy. Many Christians seem unconcerned with what is going on in the Gulf, or at least preoccupied with “more important” political issues like Arizona’s new immigration law. Searching the web sites of major Christian groups for “oil spill” returns few or no results.

Capitalizing on it. Some Christians, particularly those who have taken a laissez-faire approach to environmental regulation in the past, have seen this tragedy as an opportunity to attack the President. Ken Blackwell of the Family Research Council and the Traditional Values Coalition have both lobbed bombs, and Sarah “drill baby, drill” Palin has been clobbering the administration everywhere from Fox News to Facebook. They are hoping to tar this administration with the legacy that Hurricane Katrina left for the Bush administration. Rather than attacking others, perhaps we should look inward at ourselves.

Extolling it. According to the Pew Research Center for the People and the Press, about one third of America’s 60 million white evangelicals believe that the world will end in their lifetime. Some of them, it seems, believe the oil spill is a sign of the end times. As Lisa Miller wrote in a recent Newsweek article, “A growing conversation among Christian fundamentalists asks the question that may have been inevitable: is the oil spill in the gulf a sign of the coming apocalypse?” These Christians are so focused on future prophecies that they aren’t helping solve our present problems.

Prayerfully Mourning it. As the slick spreads and the situation worsens, a few Christians—most surprisingly, conservative evangelicals—are responding with prayer, contrition and a reconsideration of their environmental positions. (See Russell Moore's thoughtful response.) These Christians realize that the world needs a thoughtful Christian community that helps the hurting, protects God’s creation, and cares more about people than politics.

As I concluded in my CNN article:

"Now is the time for the Christian community to open up our deep coffers and provide assistance to those in need. We should spend some of our political capital to call politicians to the table to implement safeguards to prevent another catastrophic oil spill. Individuals should pray, churches should send cleanup teams and all of us should reflect on those habits in our lives that have contributed to this mess.

"If Christians fail to rise to this occasion, Americans won’t only lose faith in big corporations and the ability of the federal government to manage environmental crises. They’ll lose faith in us."

READ FULL ARTICLE AT CNN.

What do you think is the proper response? Is there something I've missed or I am not seeing?

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This piece originally published on RelevantMagazine.com

What does the Gulf oil spill symbolize to you? Perhaps American consumerism? Maybe the incredible potential of human beings to destroy creation? What about the coming apocalypse? According to a recent Newsweek article by Lisa Miller entitled, “Blood in the Water,” some Christians see the oil spill as a sign from God that the end is near.

Numerous Christian blogs have inferred and many others have outright declared that such may be the case. One Louisiana minister named Theodore Turner told CBS he was sure this tragedy is a sign of the last days. But he’s encouraged. “The Bible prophesized hardships,” he said. “If we believe the word of God is true—and we do—we also know that in addition to prophesying hardships He promised to take care of us.”

Turner and others like him cite Revelation 8:8-11 as proof:

The second angel sounded his trumpet, and something like a huge mountain, all ablaze, was thrown into the sea. A third of the sea turned into blood, a third of the living creatures in the sea died, and a third of the ships were destroyed. The third angel sounded his trumpet, and a great star, blazing like a torch, fell from the sky on a third of the rivers and on the springs of water—the name of the star is Wormwood. A third of the waters turned bitter, and many people died from the waters that had become bitter. (TNIV)

The foul water in which living creatures die that the Apostle John wrote about, they say, is the oil-ravaged Gulf of Mexico. Many have reported that the oil in the water has even given it a certain redness, which some Christians see as an allusion to the bloody water talked about here. They say this is enough to conclude that BP and the oil crisis is little more than God’s way of heralding Planet Earth’s final days.

There are many problems with such a view. First, Christians should always be careful when making rash judgments about present events based exclusively on imagery-rich apocalyptic literature. Older Christians may remember the handful of pastors over the last century who used Scripture to predict an exact date for the Earth’s demise. None of their predictions have come true.

Additionally, as Miller points out, God’s judgment in the end times is most often understood to be punishment for unrighteousness. If this were such a punishment, it might perhaps be seen as an indictment against Americans for the way we’ve consumed earth's resources, with oil as chief among them. Such an indictment would not bring comfort to many of those same Christians who’ve been chanting “Drill, Baby, Drill” at Sarah Palin rallies. Viewing the greatest environmental disaster in our nation’s history as a sign of the apocalypse turns out to be a double-edged sword.

If it’s not a sign of the end times, what should Christians make of this crisis?

The opportunities

The oil spill in the Gulf provides Christians with several opportunities. First, it should drive us to pray. Will Rogers once said, “The trouble with our praying is, we just do it as a means of last resort.” In dire situations such as this, we must collectively cry out to God for wisdom, guidance, grace and mercy. We must pray not only for the environmental crisis but also for the affected communities.

Second, we must mourn. In a recent article for The Washington Post’s “On Faith,” I asked the question, “Why Aren’t Christians Mourning the Oil Spill?” I don’t know about you, but I don’t see many Christians weeping over these events. “We are tempted to see this as merely an economic crisis, focusing on the nearly one billion dollars of oil lost and the way this might affect domestic gas prices,” I wrote. “But the Christian tradition tells of a God who is more concerned about whether or not life flourishes as he intended.”

The Scripture says God loves “all that he has made” (Psalm 145:9). When the things God loves unnecessarily suffer destruction, does it not grieve Him who made it? Surely, and it must also grieve those who claim to follow that same God. The book of Genesis tells us God has given human beings the job of stewarding creation (Genesis 1:26-28; Genesis 2:15). Have we failed our job through our insatiable oil addiction? If so, it would indeed be an occasion for mourning.

Yet, prayer and mourning are still not enough. We must also act. We must act to restore the lives of those in the Gulf region, many of whom were already suffering. We must act to restore the creation the Bible says should be declaring God’s glory but is currently only telling the story of human greed, consumption and mismanagement. We must act by rethinking the way we consume resources like oil in our own lives each day. And when all is made right, we must force our lawmakers to act to make sure such an atrocity never happens again.

As Winston Churchill beautifully said, “All men make mistakes, but only wise men learn from their mistakes.” In this critical moment, may Christians prove to be wise men and women who pray, mourn and act when necessary so when the end does come, we will be found faithful.

Order a copy of my new book, Green Like God: Unlocking the Divine Plan to Our Planet

Looks like Christians aren’t the only ones with an image problem. Now Atheists are now struggling with the way people perceive their movement. "Atheism is quite often mistakenly seen as a cold and distant world, rather than the beautiful, important, and engaging philosophy that it is," says Matt Luckhurst, an MFA student at the School of Visual Arts.

Luckhurst, an atheist himself, set out to change the face of this growing movement. For his MFA these, he attempted to tell the story of a new generation of atheists who are enjoying life and thinking clearly. He began collecting essays, articles, and artwork that express what Luckhurst believes is the heart of this movement. Now a robust web site, Illuminated Atheist attempts to help people become “reasonable, rational, and human.

For more on this, see my full article on Rebranding Atheism at Qideas.org.

How did you respond emotionally and intellectually when you saw the images, videos, and artwork on Illuminated Atheist? In your opinion, does Atheism have an image problem and, if so, is that their greatest problem?

This article originally appeared on Washington Post's "On Faith"

The most destructive oil leak in U.S. history has been devastating: 11 people are dead, approximately 20 million gallons of oil now drift along the western coast of Florida, destroying or threatening untold numbers of birds and marine wildlife, and wreaking unknown economic damage on our southernmost state. Why aren't Christians diluting the oil-stained waters with tears?

Christians believe that God created everything we now see, including the oceans, fish, and birds. Natural forces under God's watch have shaped the coastlines and allowed life to flourish. In the book of Genesis, we find a God who repeatedly calls the creation "good" and charges human beings with the task of protecting and caring for it. Have we failed?

Furthermore, the scriptures tell the story of a God who has buried divine revelation in the world. The psalmist says that the creation "declares the glory of God" and the apostle Paul says that nature communicates God's attributes to human beings. When we look at the immeasurable damage caused by this crisis, we must ask, "Does this glorify the one who made all of this?"

We are tempted to see this as merely an economic crisis, focusing on the nearly one billion dollars of oil lost and the way this might affect domestic gas prices. But the Christian tradition tells of a God who is more concerned about whether or not life flourishes as he intended. The scriptures say that God loves all he has made. It tells us that God watches over the doe during pregnancy and he notices if a single sparrow falls from the sky. Should we not also infer that he has taken note of the destruction of life in the Gulf?

A recent article on Houston Belief titled, "Few Christian leaders respond to the oil spill in The Gulf," pointed out the deafening silence from faith leaders on this issue. It seems many leaders in the Christian establishment have been too busy posturing themselves in support of Arizona's new immigration law to think theology about the oil spill.

This is not a time of posturing. It is a time for mourning, prayer, and action. We must rise to meet the needs of those families who are affected and pray that this disaster does not further ravish people who have already been overwhelmed by so much. And we must also get to work restoring the devastated creation that God has asked us to care for. With tears and resolve, we can be a big part of a solution to a problem we helped create.

Order a copy of my new book, Green Like God: Unlocking the Divine Plan to Our Planet

Over one month ago, the massive BP oil well in the Gulf of Mexico exploded beneath the surface, causing unbelievable damage. The blast killed 11 people, and hundreds of gallons of oil have poured into the ocean at the rate of at least 210,000 gallons per day. Over one month later, oil is still gushing and criticism of BP and the U.S. government's handling of the crisis is growing.

At a time when everyone is shifting blame to the next person in line, it seems what we need is a great leader. According to Rice University sociologist Michael Lindsay, Admiral Thad Allen may be such a leader.

In a recent article on The Washington Post Leadership blog, Lindsay says Allen, the government's point man for the oil crisis, is exactly what we need. "Whatever solution is finally able to stop this disaster will only come from a leader who is both creative in his thinking and trustworthy in his character," writes Lindsay. "Fortunately for us, Admiral Thad Allen is such a man."

The stalwart sailor officially retires tomorrow but he will continue to serve as National Incident Commander for the Deepwater Oil Spill. According to Lindsay, the Admiral has all the necessary ingredients for a leader charged with such a task: education, experience and the right disposition. Allen holds graduate degrees from George Washington University and MIT's Sloan School of Management. He was praised for coordinating the Coast Guard's response to Hurricane Katrina and 9/11. He smoothly transitioned the Guard into the Department of Homeland Security, and issued the order to bring Elian Gonzales to the United States in 1999.

Even more important than his resume, Allen tells the truth. In times like these, frustrated citizens want leaders to shoot straight with them, and he doesn't mince words. Rather than point fingers, Allen plainly told the press this week that the federal government doesn't know how to stop the oil spill.

The federal government is not an oil company. No branch of government possesses the equipment or the experience to cap underwater oil leaks, Allen said. So we shouldn't expect them to solve this by themselves or hold them accountable when they don't. Honest comments like these may not get you elected to public office these days, but it instills trust in skeptical times.

"There is a reason the admiral inspires confidence and trust among his followers. He has little interest in crafting a personal legacy. He doesn't need to pull off another career success or impress his superiors," Lindsay says. "But that is precisely why if anyone can succeed in the Gulf of Mexico, Thad Allen will."

Maybe what we really need isn't a funnel or a cap or a plan to clean-up all the beaches that will doubtlessly turn black in the days ahead. Perhaps we need a few more leaders with the guts to look us in the eyes and tell us the truth. It seems this situation calls for a leader who's as big as the problem. For the sake of our oceans, wildlife, and citizens living around the Gulf, I hope Lindsay is right.

Have you been disappointed with the government's handling of this situation? Is it fair to blame Obama and his administration? Has this changed your thinking on off-shore drilling?

Check Out Michael Lindsay's book, Faith in the Halls of Power

Order a copy of my new book, Green Like God: Unlocking the Divine Plan to Our Planet

Originally published on

Belief in God and eternity and other basic religious assertions have dominated public opinion surveys for some time, but there are some who now believe that non-belief may become the new default. According to a recent American Religious Identification Survey (ARIS) of more than 54,000 adults, the number of people willing to identify themselves as atheist and agnostic rose from under 2 million to 3.6 million between 2001 and 2008. When you leave out the labels "atheist" and "agnostic," ARIS found that over 18% of Americans (as many as 40 million) do not profess a belief in God.

Looking over the data, evolutionary psychologist Dr. Nigel Barber attempts to argue that atheism will actually replace religion sooner rather than later. "Atheists are heavily concentrated in economically developed countries, particularly the social democracies of Europe. In underdeveloped countries, there are virtually no atheists," he recently wrote in Psychology Today. "Atheism is thus a peculiarly modern phenomenon."

Why are modern societies fertile ground for blossoming unbelief? With a flair you would expect from a psychologist, Barber gives four reasons:

1) Religion is a comfort blanket for the fearful. In modern societies, social welfare programs abound. These programs reduce public fear, and therefore, reduce the need for religion.

2) Religion may promote fertility since it exalts marriage. But large families are more valued in agrarian societies, not modern ones.

3) Religion is therapy. As Karl Marx famously said, religion is the opium of the people. Modern societies, however, turn to psychologists, psychiatrists, and medical doctors to cope with their emotional and psychological needs.

4) Religious communities are social organizations. In modern societies, however, there are other ways to meet one's social needs (e.g. - sport spectatorship).

"The reasons that churches lose ground in developed countries can be summarized in market terms," Barber contemptuously concludes. "First, with better science, and with government safety nets, and smaller families, there is less fear and uncertainty in people's daily lives and hence less of a market for religion. At the same time many alternative products are being offered, such as psychotropic medicines and electronic entertainment that have fewer strings attached and that do not require slavish conformity to unscientific beliefs."

Is Barber correct or is there more to the story? Is religion--specifically the Christian faith--nothing more than a comfort to coddle, a pacifier to meet our innate human needs that can be easily replaced? While he may be correct that there are some sociological forces at work that promote religious majorities, there may be more to this story that Barber overlooks.

For example, Barber mentions that modern societies provide other avenues for social expression. While true, he seems to brush over the fact that pre-modern societies had many alternative avenues as well. In fact, one might argue that in a technological age that promotes isolationism where teenagers play video games for hours on end, modern societies actually do the opposite.

Most notably, Barber ignores the unrivaled work done by people of faith throughout history. No other social organization can report the miracles, life-change, healing, and hope produced by faith communities, and specifically, Christian communities. There is an entire generation rising up to meet the brokenness of the world with innovative, spirit-filled solutions. No sports team or therapy group can claim that.

Non-belief may become normative in the near future, but that doesn't undermine belief itself. As we engage in conversations about faith in the 21st century, we must be realistic about where things seem to be headed but we should also judge faith fairly. Faith is more than a comfort blanket, a fertility enhancer, a therapist, or a community group. Unfortunately for believers, that may not be enough to maintain the majority.

Have you witnessed a growth in unbelief in your lifetime? Does the possibility that non-belief could become normative scare you, sadden you, or excite you?

Recommended Read - The Rage Against God: How Atheism Led Me to Faith by Peter Hitchens

This article originally published on

This article first appeared on Washington Post's "On Faith" Blog.

Everyone seems to be going green these days, even a growing number in the faith community. A recent Sierra Club survey reported that 67 percent of Americans said they care about the earth because it is "God's creation," a figure that has prompted many secular environmental groups to begin reaching out to the faithful. But does the environmental movement need the faith community or are green groups better off setting their own agenda and going it alone?

Many respected environmentalists recognize the role faith must play in the conversation. Edward O. Wilson, a famed scientist and Pulitzer Prize-winning environmentalist, penned "The Creation: An Appeal to Save Life on Earth," a book that was written to a fictitious Southern Baptist pastor. Wilson believes that pastors may be the key to solving our problems. I think he is more right than he realizes. The environmental movement cannot afford to overlook America's faith community for several reasons:

- A compelling narrative. Max Oelschlaeger, a professor at North Texas University who teaches philosophy of ecology, has written, "There are no solutions for the systemic causes of ecocrisis, at least in democratic societies, apart from religious narrative." Christianity, for example, tells the story of a God who creates everything, calls it "good," buries the revelation of his character inside of nature, and then explicitly asks humankind to care for it and preserve it. That's why a recent editorial in Christianity Today declared, "The Bible is not the enemy of the environmental cause, but its greatest asset." A story in which God asks human beings to do something is hard to beat.

- More evocative language. Tapping into religious narrative gives environmental groups access to authoritative language. As Immanuel Kant pointed out, religious language is moral discourse. It helps us talk about God's intentions for good behavior. Such talk enables environmentalists to up the ante by utilizing the language of goodness, sin and repentance.

- Mobilized communities. The key to any movement is the ability to motivate many people with as little effort as possible. Every Sunday, millions of faithful gather in houses of worship across America. These networks are already in place and, in many cases, have sophisticated ways of disseminating information. If these communities catch a vision for earth's restoration, the stewardship message will reach more people with less effort.

- Powerful voting bloc. Religion is influential in America, if for no other reason, due to their sheer numbers. Unfortunately for green advocates, these groups have not been significantly swayed by environmental concerns. According to a 2008 survey by the Pew Forum on Religion and Public Life, nearly 90 percent of Americans described themselves as religious, but only 21 percent report being active in the environmental movement.

This disconnect might be explained by the environmental movement's seeming unwillingness to forge solutions that appeal to the more conservative religious voting bloc. If the green crowd wants to capture the hearts of America's faithful--and they need to--they must begin looking for common ground solutions. There is a difference between cooperating with people of faith and co-opting them. Environmentalists must respect their convictions and honor their need for a varied set of conditions and principles.

The environmental movement clearly needs the faith community, but there is another side to the conversation: the faith community also needs to engage the environmental conversation. As everyday folks become aware of the devastation caused by global environmental problems, the credibility of faith communities are on the line. When believers respond to pressing problems with blind political partisanship and callousness, their public witness is damaged; when they begin living selfless lives of awareness and advocacy, the public is persuaded. As Mama used to say, "actions speak louder than words."

The environmental movement needs the narrative, language and people of America's faith community to begin making real progress. At the same time, believers need to validate the viability of their faith by living externally focused lives that show love for the Creator's handwork and the people who depend on it. If environmentalists and religious communities begin cooperating in ways that preserve their respective core values, it might just be a match made in heaven.

Order a copy of my new book, Green Like God: Unlocking the Divine Plan to Our Planet

The following is adapted from Green Like God: Unlocking the Divine Plan for Our Planet .

The area surrounding Raleigh, North Carolina where I lived during seminary is one of the premier regions for factory farming in the United States. For two years, whenever I flew into Raleigh-Durham International Airport, I would peer out my oval window at long, windowless boxes that looked like large storage facilities. Later, I discovered animals live their whole lives in these places. In Tar Heel, not far from my apartment in Wake Forest, 176,000 pigs are slaughtered each week. That's nine million pigs annually.

The high number of pigs being processed isn't really significant until you make the connection between these practices and their effects on the environment, people, our society and the animals themselves. Bryan Walsh of TIME magazine visited a factory farm and was able to skillfully describe its many effects:

A pig is being raised in a confined pen, packed in so tightly with other swine that their curly tails have been chopped off so they won't bite one another. To prevent him from getting sick in such close quarters, he is dosed with antibiotics. The waste produced by the pig and his thousands of pen mates on the factory farm where they live goes into manure lagoons that blanket neighboring communities with air pollution and a stomach-churning stench. He's fed on American corn. He's fed on American corn that was grown with the help of government subsidies and millions of tons of chemical fertilizer. When the pig is slaughtered, at about 5 months of age, he'll become sausage or bacon that will sell cheap, feeding an American addiction to meat that has contributed to an obesity epidemic currently afflicting more than two-thirds of the population. And when the rains come, the excess fertilizer that coaxed so much corn from the ground will be washed into the Mississippi River and down into the Gulf of Mexico, where it will help kill fish for miles and miles around. That's the state of your bacon--circa 2009.

The practice of factory farming should bother us on many levels. We have already learned that God loves all creation, even the animals. He works to preserve it and wants all life to flourish. He has asked us to benevolently steward creation in a way that honors and glorifies Him. Treating living things as inanimate objects oversteps the bounds of stewardship. We have the right to use animals for food, but we don't have the right to act in cruel, cavalier ways toward God's creation or inflict unnecessary suffering on any living creature.

These practices run deeper than just animal rights. They deeply damage the environment and harm people. The 10 billion animals processed in America every year affect the quality of our air, rivers and streams. According to the EPA, the agriculture and meat industries contribute to nearly three-quarters of all our water-quality problems. People are also affected. The fatty meat produced from these practices promote obesity and affect global hunger issues. Over 800 million people in the world are hungry or malnourished. The majority of corn and soy our world produces now goes to feed cattle, pigs and chickens.

Americans can and should do better. The divine plan doesn't require vegetarianism or the abolition of meat, but factory farming isn't a good practice and our addiction to meat only complicates things. The Apostle Paul said that everything we do--even our eating habits--should glorify God (1 Corinthians 10:31). This means reforming our current system and implementing a healthier balance of foods, including more of the many wonderful fruits and vegetables God has given us, into our diets. Over-consumption of meat is not unlike our relentless pursuit of technology, toys and money. God's plan beckons us to become Christ-centered, people-loving consumers.

Order a copy of my new book, Green Like God: Unlocking the Divine Plan to Our Planet

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This three-part post was originally published in Preaching Magazine

D.A. Carson in his essay on "Challenges for the Twenty-First Century Pulpit" discusses what Paul meant when he says in Acts 20:27, that he did not shrink from preaching "the whole purpose of God" (NASB). Carson writes,

"[Paul] taught the burden of the whole of God's revelation, the balance of things, leaving nothing out that was of primary importance, never ducking the hard bits, helping believers to grasp the whole counsel of God that they themselves would become better equipped to read their Bibles intelligently, comprehensively."

Carson reminds us of an important truth: faithful ministers of the gospel preach the whole Bible, answering culture's difficult questions with the comprehensive truth of God's Word. If Scripture addresses a particular issue, a preacher cannot afford to ignore God's voice even if preaching it makes him uncomfortable. Indeed, one of the challenges for the 21st century pulpit is to apply the salve of God's truth to the wounds of contemporary problems.

Pastors must not grow weak-kneed at the thought of wandering into the stewardship discussion because the Scripture clearly speaks about our responsibility and the culture is practically begging us to join the conversation. Churches that claim to preach "the whole counsel of God" should not sheepishly avoid or brush over those passages that reveal God's intentions for planet Earth.

Often, I get e-mails from pastors telling me that they want to begin addressing these issues from their pulpit because the Bible instructs us on them, but they also want to remain gospel-centered. This caution must be heeded. "Christianity is a comprehensive truth claim that encompasses every aspect of revealed doctrine, but is centered in the gospel of Jesus Christ," writes Albert Mohler. "As the apostolic preaching makes clear, the gospel is the priority."

The gospel, not the green movement, must remain our first concern.

Fortunately, creation care complements the gospel, rather than competes with it. For many, it is a starting point for sharing the gospel. For others -- especially in Western countries such as ours where there is a growing sensitivity to environmental problems -- it strengthens the credibility of our witness.

Most of all, caring for creation is one way that we live out the gospel. The apostle Paul writes that God sent Christ "to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross" (Col. 1:19-20). Jesus died and was raised to reconcile everything unto Himself. When we partner with God on mission, we become a conduit for God's grace to reconcile souls to God, revive damaged relationships and repair this broken world.

The gospel is not green, but it does compel us to live radically sacrificial lives. In the Great Commission, Jesus did not only instruct us to "make disciples of all nations." He also asked us to begin "teaching them to obey everything I have commanded you." We need to begin faithfully declaring the whole counsel of God, including the creation care mandates throughout Scripture. Proclaiming the gospel must remain our goal, but creation care must become part of our game plan.

Good Resources for Green Sermons

• Scripture, Culture and Agriculture: An Agrarian Reading of the Bible by Ellen Davis (Cambridge University Press, 2008)

• The Open Secret: A New Vision for Natural Theology by Alister McGrath (Wiley-Blackwell, 2008)

• Green Like God: Unlocking the Divine Plan for Our Planet by Jonathan Merritt (FaithWords, 2010)

• Pollution and the Death of Man by Francis Schaeffer and Udo Middleman (Crossway Books, 1992)

• Issues Facing Christians Today by John Stott (Zondervan, 2006)

• The Mission of God: Unlocking the Bible's Grand Narrative by Christopher J.H. Wright (Intervarsity Press, 2006)

• Surprised by Hope: Rethinking Heaven, the Resurrection and the Mission of the Church by N.T. Wright (HarperOne, 2008)

Order a copy of my new book, Green Like God: Unlocking the Divine Plan to Our Planet

This three-part post was originally published in Preaching Magazine

I became an environmentalist at a Southern Baptist Seminary.

Several years ago, I was in a systematic theology class at Southeastern Baptist Theological Seminary when the discussion shifted to the revelation of God. My professor began sharing with us about the two primary forms in which God reveals Himself to human beings: general revelation and special revelation.

As Christians, we know these two forms of revelation are different in form and function. General revelation is found in nature and reveals God's attributes (Rom 1:18-20); special revelation is the disclosure of God's truth in the Bible (2 Pet 1:19-21). Through general revelation we can know about God, but through special revelation we can know God. General revelation is significant even though we don't often talk about it.

As John Stott has written, "The creation is a visible disclosure of the invisible God, an intelligible disclosure of the otherwise unknown God. Just as artists reveal themselves in what they draw, paint and sculpt, so the Divine Artist has revealed Himself in His creation."

Recognizing the revelatory nature of God's revelation should cause Christians to respect the media themselves. That's why the Scripture instructs us to hold the Word in such high regard. It is not to be treated like other books, for the Bible is the very revelation of God. Similarly, we should respect the natural world as the container of divine revelation.

Sitting in that theology lecture, I began to connect the dots. Curiosity began to swell inside of me. Why don't some Christians similarly hold the natural world in high regard? Does Scripture actually outline a plan for our planet and assign a role for human beings to play?

These questions drove me back to the Scripture like a journalist on assignment, and I began to comb through, watching for God's instructions about the world around us. What I discovered shocked me.

A green thread runs through the Bible; the book is replete with teachings on the earth and stewardship. In Genesis 1, God becomes the first entity to recognize the value of the creation by calling it "good." He does so more than half a dozen times. In Genesis 2, God tells humans to "work" and "take care of" the natural world. This charge has never been revoked.

In the story of Noah, we find God making a covenant between Himself and "the whole earth." Through the Old Testament laws, we find God intervening to protect the soil and give the land proper rest.

The Psalms and wisdom literature are a repository of writings about creation the depths of which are difficult to plumb. Psalm 24 reminds us that "the earth is the Lord's" not ours. In Job, we find the longest soliloquy by God in the entire Bible: five entire chapters about the glory and majesty of what God has made.

Jesus does a good job of connecting our role as stewards of earth to the people who depend on it. He asked us to love our neighbors, which includes those global neighbors who suffer at the hands of human mismanagement and waste. Christ instructed us to care for the least of these, which shifts our focus to the poor who are most effected by stewardship failures.

In fact, Jesus has a vested interest in the well-being of creation. Colossians 1 tells us, "For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rules or authorities; all things were created by him and for him" (NIV).

God has made this place as a throne room and sanctuary for the glory of God to be proclaimed. We are to respond with worshipful lives of careful stewardship in obedience to God's explicit commands in scripture. For this reason, Christianity Today brushed aside Feuerbach and White to declare, "The Bible is not the enemy of the environmental cause, but its greatest asset."

Order a copy of my new book, Green Like God: Unlocking the Divine Plan to Our Planet

This three-part post was originally published in Preaching Magazine

In 1843, Ludwig Feuerbach proclaimed, "Nature, the world, has no value, no interest for Christians. The Christian thinks only of himself and the salvation of his soul." Feuerbach wasn't the only one to claim such a thing. In the 1967 issue of Science, Lynne White Jr. released his now-infamous paper, "The Historical Roots of our Ecological Crisis." In it, he labels Western Christianity "the most anthropocentric religion the world has ever seen."

Setting aside questions about the biblical validity of such claims for a moment, one can identify where Feuerbach and White might form such opinions. The Christian notions of "dominion" and "earth stewardship," unless effectively understood and taught by the church, easily can become human-centered perversions of God's intent for creation.

"The biblical claim that humans have dominion over creation has shaped the typically western 'instrumentalist' view of nature: that the natural world exists solely to meet human needs," writes Douglas J. Moo in the September 2006 issue of the Journal of the Evangelical Theological Society.

One might think the church would improve in light of recent environmental problems. Today, more than a billion people worldwide lack access to safe drinking water; entire species are being driven to oblivion at rates more than one hundred times faster than natural extinction; air pollution has produced record high childhood asthma rates in many U.S. cities; toxic levels of mercury appear in the fetal cord blood of one out of six newborns; and the treatment of animals in factory farms continues to challenge our civilized sensibilities.

Surely, the church is speaking about the Bible's stance on caring for creation in the midst of these circumstances, right?

Wrong.

Many pastors in the Christian church in America continue to avoid addressing these topics at all costs. According to LifeWay Research, about half of all Protestant pastors in the United States say they speak to their church about creation care "rarely" or "never." That percentage rises to 77 percenet for evangelical church pastors only.

Unfortunately, this avoidance has been felt by our congregants, many of whom now possess little, none or skewed understandings of what the Bible says about caring for creation.

A growing number of Protestant pastors and leaders from various traditions have opened their eyes to the many biblical texts that explain God's plan for our planet. Pastors such as Rick Warren, Rob Bell, John Stott, Eugene Peterson, Tim Keller and Bill Hybels already have preached on these texts. Thinkers such as Alister McGrath, N.T. Wright and Francis Schaeffer have written extensively on them. Their eyes were opened, and their mouths could no longer remain shut.

Unfortunately, these men are the exception rather than the rule. As a result, many Christians remain unequipped to defend the idea of biblical stewardship. A recent Barna poll shows that Christians are one of the least likely groups to recycle. One modern historian adds, "Indifference toward the environment, or at least toward claims of environmental crisis, abounds in fundamentalist Protestant writings."

I think it is time for many church leaders to step back and study the Bible's many passages that reveal God's intentions for creation. Perhaps pastors need to begin rediscovering God's Word on this subject.

Order a copy of my new book, Green Like God Unlocking the Divine Plan for Our Planet

This article was originally published on RelevantMagazine.com.

In 1969, a Democratic Senator from Wisconsin had a novel idea that would change the world. In response to the Santa Barbara oil spill, Gaylord Nelson proposed a holiday for the environment. Environmental concerns existed at the street level in that time, but they had never formally made it to Washington. If the grassroots energy surrounding these issues could be harnessed, Senator Nelson believed they might get a hearing. On April 22, 1970, 20 million Americans celebrated Earth Day for the first time.

“It was a gamble,” Nelson later reflected. “But it worked.”

Up until then, gas stations were selling leaded gas, air purity was largely unregulated and agricultural pesticides were sprayed with little oversight. In the 1960s, a factory could dump toxic sludge into a river and there was almost nothing anyone could do to stop them.

Earth Day was a sign that everything was about to change. The next decade became known as the “Environmental Decade.” Republicans and Democrats banded together to create the Environmental Protection Agency (EPA), and Congress passed the most sweeping laws since Roosevelt’s New Deal. Among new legislation were the Clean Water Act, the Clean Air Act, and the Endangered Species Act. Environmentalism was not as divisive as it is today, so these laws gained bipartisan support. Conservation was as conservative as it was liberal, which is to say, it was American. But, bipartisanship would not last.

As political tides changed, corporations became king and environmentalism lost its stylishness in the public consciousness. Popular support waned, and political parties began using the environment as a weapon to beat each other up. Clean air and water became greater problems, and land was clear-cut to make way for cookie-cutter neighborhoods.

Throughout the years of change, however, one thing remained constant: people have always observed Earth Day. The eco-holiday’s popularity grew despite the challenges. In 1990, Earth Day hit the world stage as 141 countries joined in and promoted recycling. In 2000, 1.8 million gathered in Central Park’s Great Lawn to commemorate and 184 countries took part.

Forty years later, April 22 continues to unite those who believe in caring for our world and the people who depend on it. Approximately 200 countries and around 1 billion students, activists, soccer moms and working folks will celebrate this year.

With some exceptions, the American Christian community will be mostly absent from celebrations. Many Christians are skeptical of any environmental problems—a trend best viewed through the lens of history.

In response to the Cultural Revolution of the ‘60s and ‘70s, religious Americans also began choosing sides. The Right claimed God, the Left claimed green and many Christians found themselves estranged from the environmental movement. Many people of faith ceded the moral high ground in exclusive pursuit of other issues. Soon, environmental policy fell on the courts and was inherited by politicians, leaving its grassroots behind and conservative Christians on the margins. Just as theologically conservative Christians mostly sat out of the civil rights revolution, we also sat out the environmental revolution.

“Environmentalist” is still a dirty word among some Christians. Like “Trekkie,” the word may be used in private, but you don’t want it on a personalized license plate. For some, the label is synonymous with secularism, Gaia worship, New Ageism and politically liberal special interest groups. Although some Christ-followers find it increasingly difficult to ignore the environmental impact of their lifestyles and are beginning to feel a holy stirring as they wake up to crazy weather patterns, smoggy skylines and disappearing forests, others are uncomfortable with “environmentalists” and even less comfortable with their “agenda.”

The problem is that Christians can no longer afford to sit on the sidelines. Millions die annually from preventable, water-related diseases. Most are children. Extinction rates continue to exceed natural rates by more than 100 times. Our energy consumption funds mountaintop removal coal mining while our oil addiction fouls the air and laces the pockets of oppressive dictatorships.

Our faith provides an inspiring narrative to face these crises—we serve the One who created everything, called it “good” and asked humans to care for and protect it—but most Christians haven’t tapped into the story line.

What’s the solution?

I believe we must depolarize and depoliticize environmentalism. Caring for creation should not be framed in a right-left dichotomy. Stewardship isn’t primarily a political, social or economic issue; it is a moral issue the people of God have been called to address. If we desire to remain true to God’s Word, Christians must redeem the cause and make it our own. We need to rediscover the scriptural basis for creation care, engage our planet’s daunting problems and propose solutions most Christians are comfortable with. To abandon these issues to secular environmentalists shirks our God-given responsibility to care for His planet.

Addressing an Earth Day crowd in 1990, Nelson said, “I don’t want to have to come limping back here 20 years from now on the 40th anniversary of Earth Day ... and have the embarrassing responsibility of telling your sons and daughters that you didn’t do your duty—that you didn’t become the conservation generation that we hoped for.” Nelson passed away in 2005, but in 2010 the Christian movement can begin to do our duty—not to Nelson, not even to America, but to the Creator-God.

Do you think Christians should observe Earth Day?

Order your copy of my new book, Green Like God: Unlocking the Divine Plan for Our Planet

The American people are growing increasingly disillusioned with politics. Broken promises are now accepted as part of the "political process," partisan in-fighting increasingly prohibits legislative progress, and front-page scandals are more likely to induce a yawn than outrage. As a result, the American people are consistently giving Congress some of its lowest marks ever. 

A recent Rasmussen poll shows that 64% of Americans think our legislative branch is doing a "poor job." Only 11% of voters believe Congress is doing a "good" or "excellent" job. For those who might blame this exclusively on Obama and the Democratic congress, it is important to note that this these numbers have been consistent since late 2007.

As Scott Rasmussen says in his new book, In Search of Self-Governance, "If we ever found a Little League team behaving as poorly as the Republicans and Democrats or the congressman and senators, we’d probably disband the team and go home. Heck, we might even disband the entire league and bulldoze the field.”

Rasmussen isn't alone. Several political groups carrying the banner of self-governance are now shouting, "Enough." They believe that the people of America are better off ruling themselves instead of relegating our affairs to "professional politicians."

One such group gaining some attention is Get Out of Our House or GOOOH (pronounced "Go"). They believe we should "fire" all 435 career politicians in the U.S. House of Representatives and replace with them with everyday Americans. They claim Congress has become a corrupt bureaucracy in need of a complete turnover. The founding fathers intended this country to be run by everyday citizens, GOOOH says.

It's a highly unlikely but interesting mission. Imagine if our country were being run by firefighters, school teachers, doctors, and accountants. There would be a lifeline between the decision makers and  regular Americans. The entire nation--and especially the District of Columbia--would certainly look differently than it does now. Despite it's improbability, with Congressional approval so low, complete turnover may be music to the ears of more than half of all voters.

Check out my new book, Green Like God: Unlocking the Divine Plan for Our Planet

Today, American President Barack Obama and Russian President Dmitry Medvedev signed the most expansive nuclear arms treaty in more than 10 years. The new Strategic Arms Reduction Treaty (START) comes after a year of negotiations between the U.S. and Russia on the subject. It will eliminate some of our outdated weaponry and reduce the size of both country's nuclear arsenals. Deployed strategic weapons (i.e. missiles and bombs) will go down from 2,200 to 1,550, and delivery vehicles (bombers, silos, and submarines) will drop to 800.

"There are approximately 20,000 nuclear weapons in the world today - 95% of which are in the United States and Russia -- but even one detonation would cause unimaginable suffering and loss of innocent life, as well as environmental and financial fallout," stated the Rev. Tyler Wigg-Stevenson, an expert on the ethics of nuclear weapons policy and Director of the Two Futures Project, a growing movement of American Christians dedicated to the moral imperative of nuclear abolition. "We firmly believe that the ratification of the START treaty is a critically important step that the Senate can take to improve American citizens' security from nuclear conflict, especially the threat of nuclear terrorism."

Moving toward a world free of nuclear weapons was the dream of President Ronald Reagan and is supported by Reagan's former Secretary of State, George Shultz.

I think this treaty makes us safer and is consistent with the divine call upon Christians to be peacemakers, which is why I added my voice to a Christian movement supporting the signing of the START treaty. I commented, "Implementing the new START agreement is significant because it reduces the massive stockpile of nuclear weapons in the world and increases existing weapons monitoring. Christians are compelled by our holy Scriptures and the example of our Lord Jesus Christ to work toward peace in a fallen world literally hell-bent on waging war."

Visit Two Futures Project for a Christian perspective on nuclear weapons.

Matthew Sleeth is one of the kindest, gentlest, and most inspiring people I know. A former emergency room doctor, Matthew stepped away from the medical profession years ago to pursue a higher calling: caring for God's creation. Today, Matthew is one of the most sought after speakers addressing a Christian approach to environmentalism.

I first encountered Dr. Sleeth when I stumbled across his book, Serve God, Save the Planet. I had never heard anyone speak about the creation like that. His ideas moved me. 

A few days ago, Dr. Sleeth's second book released. The title, The Gospel According to the Earth: Why the Good Book is a Green Book, piqued my attention and I decided to take a few moments with Matthew to discuss it.

Q: Your book, Serve God, Save the Planet, really laid out the idea of creation care from a Christian perspective. How does The Gospel According to the Earth differentiate itself or build upon that book?

The Gospel According to the Earth is much more driven by the stories of the Bible. Rather than proof text, I connect the modern seeker with the relevance of Ruth, Job, Jonah and others.  Materialism, idols and even climate change are all there in the Bible waiting to teach us God’s will.

Q: The Gospel According to the Earth is a provocative title. Many Christians might read it and respond, "The earth doesn't have anything to do with the Gospel!" How might you respond?

I think the key theological question we must ask is this: “If we believe in an all powerful God (and I do), then why didn’t God just make us in Heaven?” We quickly arrive at life being a profound gift. This earth is the entry point for us to know God. It is the battle ground for our salvation.

I believe that we will someday have a new body, and that we will see the earth renewed. That does not mean that I am to abuse my body, or misuse the earth. Neither our bodies nor the earth are disposable.

The longest soliloquy by God in the Bible is a five chapter walk through the glories of His creation, starting at chapter 38 in the book of Job. There God lays forth a Gospel according to the earth. Jesus is described as not only the first born of all creatures, but the cosmic glue that holds everything together.

Q: Your book does the hard work of incorporating texts outside of those typically sited by creation care advocates. Tell us about a few of those.

Much good writing on the subject of creation care has drawn on the Old Testament portion of the Bible. This is perfectly acceptable, and there is much to be learned from the Old Covenant. But books like Philippians, Colossians, and Romans make us aware that we are part of a story that extends into time and dimensions unknown. Should we plant a tree even if we are too old to harvest the fruit? The answer is made clear by the cross with Christ as the head of the church.

One of the Old Testament scriptures that really focused my attention is found in the book of Ezekiel (34:18). There God tells his people (us) not to grab all the good water and pollute the river downstream. Downstream in this case is not only literally—as in geographically—but metaphorically—through time, affecting future generations—as well.  

Q: You have a DVD series on creation care releasing soon. How will this be different from other creation care resources we've seen before?

The team that filmed them is best known for their work on NOOMA—the Rob Bell films. They bring creativity and a very exciting visual element to the art of filmmaking and storytelling. I think the major difference between these and previous films on the same subject is an overarching sense of hope. The music is also beautiful!

The series is a total of twelve short films, broken into two parts, designed to be used by churches, universities, and small groups.  Blessed Earth: Hope for Creation, follows the six days of creation, sharing why we need to care for each of the elements God created—light, water, soil, the heavens, animals, and finally ending with man, who is charged with tending and protecting the earth.

The second DVD, Hope for Humanity, discusses how we are called to steward and share resources with others. It begins with what God created on the seventh day, rest, and then goes on to discuss how work, give, share, teach, and hope all are actions that help us put our faith into action.

Each set of six films also has a 128-page curriculum guidebook available.  We didn’t want a fill-in-the-blank kind of book, but rather a resource that will help people dig deeper into scripture, provoke discussion, share additional stories of our journey, and lead directly to specific personal commitments and change.

Q: I heard you're working on a new book project. Can you give us a sneak peek?

Yes, I’m now writing a book for Harper One called 24/6.  It explores the issues of time and (over)work, and invites us to live a counterculture life that opens the gift God gave us—a day of rest—fifty-two times a year.  

I’ve been honing this message on the road for several years now; audiences yearn for a weekly day of rest, but almost no one, even at Christian colleges, is remembering the fourth commandment.  The bottom line is to figure out what work is for you, and then stop doing it one day a week.  It’s that simple, and that difficult.

Keeping the Sabbath changed my life—all for the better.  We need to trust that God will provide a double share of manna, and that we will live even more abundantly if we take one day off.  It’s really about obedience to our Father—guiltless naps, quiet time with family, taking walks in His creation—so we can better love God and love our neighbors the other six days a week.

Check out The Gospel According to the Earth

Check out my NEW book, Green Like God: Unlocking the Divine Plan for Our Planet

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Anne Leonard is at it again. The girl who brought us "The Story of Stuff" has released a new video, "The Story of Bottled Water." The 8-minute video was released in honor of World Water Day tells of the bottled water industry's slick environmental-themed campaigns and the mountains of needless plastic waste they produce.

I'm a recovering bottled water addict. I gave it up a couple of years ago when I heard that Americans spend $15 billion annually on bottled water while 1.1 Billion people globally don't have access to clean drinking water. When one considers the cost differential and all of the studies showing that bottled water proves to be no cleaner, healthier, or tastier than tap water, there is really no reason to consume bottled water. Don't be fooled by the pastoral scenes on the bottled water labels. These companies are fooling you into paying more for a product that's already available to you for nearly nothing. I'm not legalistic and I haven't become the bottled water police, but I opt for tap water these days and often carry a reusable bottle or thermos.

In my own spiritual walk, I've been trying to live more simply. Drive less, spend less, worry less, work less, waste less. Simplicity creates more time for friends, family, reading, reflecting, relaxing, and praying. As David Chronic writes, "Attaching to Jesus means detaching from the world and to simplicity of lifestyle. This is not simplicity for the sake of simplicity, but simplicity for the sake of relationship--relationship with God and relationship with each other."

It doesn't always work for me. Things still pile up and I still occasionally want to pull my hair out. I often catch myself neglecting my family and friends. Simplicity is hard, and I've got a long way to go. Reconsidering what we drink, however, is one easy way to spend less and create less trash. There is no way to calculate all the money or waste I've saved, but it's significant. Take a look at the video above and begin rethinking your own drinking habits. Perhaps the first step toward a simpler life is as easy as H-2-O.

Do you regularly drink bottled water? How much do you consume / spend? How important to you is saving money and reducing personal waste? Is this something you'd miss if you gave it up?

Order my new book, Green Like God: Unlocking the Divine Plan for Our Planet

The 7th anniversary of the war in Iraq seems like an appropriate time to seriously look at and think through the morality of war. In Afghanistan and Iraq, war is dragging on at a pace even Aesop might question, and Christians have reignited the age-old debate on how we should address war. Traditionally, this debate has had only two sides: Just War and Pacifism. Recently, however, a new perspective has emerged called “Just Peacemaking.” In my article for RELEVANT magazine, I talk to experts from two sides—Just War and Just Peacemaking—about the morality of war.

Check out the full article, "Just War or Just Peace," in which I interview Dr. David Gushee and Dr. Daniel Heimbach. David Gushee is Distinguished University Professor of Christian Ethics at Mercer University, President of Evangelicals for Human Rights, and author of The Future of Faith in American Politics: The Public Witness of the Evangelical Center. Daniel Heimbach is Professor of Christian Ethics at Southeastern Baptist Theological Seminary. He served from 1989 to 1991 at the White House as Associate Director for Domestic Policy and Deputy Secretary of the Domestic Policy Council. Heimbach is credited for drafting the moral framework used by President George H.W. Bush for the 1991 Gulf War.

What are your thoughts on war and peace? Is it ever right to go to war? Should Christian leaders ever promote or endorse war?

Also, check out the RELEVANT Online Bonus with the full list of interview questions and answers.

Today, I published an article in the Atlanta Journal-Constitution titled, "Fox's Beck Should Quit Preaching." The article centers in on Glenn Beck's recent comments about socially conscious Christians:

Glenn Beck, a popular conservative and Fox News television personality, is famous for sounding political alarms and giving teary-eyed chalkboard lessons. Most often, his bizarre lectures are aimed at political liberals.

Last week, however, Beck fixed his sights on a new target: socially conscious Christians.

On his radio show, the host told his churchgoing followers to comb their church Web sites for the terms “social justice” or “economic justice.”

“If you find it, run as fast as you can ... Now, am I advising people to leave their church? Yes!” Beck said.

Many churches and Christians use “social justice” to describe ministries to the poor, oppressed and suffering. Beck calls this term a “code word” for Communism and Nazism.

Later, on his Fox News television broadcast, he held up two cards — one bearing a Nazi swastika and the other, a Soviet hammer and sickle.

I contend that Beck's statements fall flat on at least two major points. First, they ignore the Bible's clear teachings and fly in the face of the life and ministry of Jesus Christ. Second, they fail to make the important distinction between "social justice" and "socialism." These things are not the same.

Beck's blunder has incited criticism from prominent Catholic and Christian leaders. In Defense of Catholics, Joe Carter of First Things came out swinging: "He is too prone to say any dumb thing that pops into his head and too ignorant about history and religion to truly understand the implications of his statement." Jim Wallis of Sojourners led the Christian Left in calling for a boycott of Beck's program. On the right, conservative theologian Albert Mohler offered a carefully worded rebuttal. Even a few leaders of the so-called "Religious Right" had words for Beck. Richard Land of the Ethics and Religious Liberty Commission, for example, responded sternly in the National Post.

Take a minute to read my AJC column and then let me know your take.

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My first years following college were some of the most difficult of my life. I partied often, worked out of necessity, and spent countless hours staring into my bedroom ceilng and wondering, "What am I supposed to do with my life?" The problem for me, and I think the problem for many twentysomethings today, is that we aren't grounded in our faith. Even though I am still a "twentysomething," I see clearly where my journey would have been easier had it been planted in Christ. In the search for purpose, many twentysomethings have one necessary component--fervor for the hunt--but lack the other critical piece--a consistent connection to the Purpose-giver Himself.

I wish Renee Johnson had been around during my "quarterlife crisis." Known for her conversational style and relevancy, she has written a devotional for a twentysomething by a twentysomething. Faithbook of Jesus is a one-year journey for spiritual searchers. Each day includes a verse, commentary, prayer, and insight from a real twentysomething. I was so intrigued by the idea, I decided to connect with Renee and ask her a few questions.

Q: You've just emerged onto the scene. This is your first book. Tell us where you're from and how you got to be a published author.

A: I've come a long way from part time devotional writer to full time author. My biggest goal in life is spurring others forward in their daily walk with Jesus. The past 14 years of trials drove me to my knees and got me into the Word. After devouring devotional book after devotional book I kept coming up empty so I decided to write my own!

Q: Your devotional book, Faithbook of Jesus, has a noticeably strange title. Explain.

A: Well I call it "Facebook of Jesus" with a lisp. The online component (http://faithbookofjesus.ning.com) mixed with the survey results from over 300+ 20-somethings "tagged" makes it real, relevant, and fun for young people-yet deep enough to be called the "Faithbook of Jesus!" I like it. I hope you dig it too.

Q: This book has been billed as the first devotional written for 20-somethings by a 20-something. Yet you've said that this book is something that people outside of their 20's can pick up and learn from too. How were you able to straddle the demographical line here?

A: share my experiences from the Word and I'm so ecstatic that it helps reach my generation! However, the Word is powerful and I wouldn't want to limit its reach. I know that those who have a heart to reach a younger generation or teens who are tired of fluff will love it too!

Q: You've got a serious amount of material in this book. Where did it all come from? Did you just put it all together on the spot?

A: It came from the past 14 years of my own personal hell. I was stuck at home with severe health issues which I talk about in the book and my journey to faith in Christ through the Bible. I hope everyone will take the journey with me!

Q: I've heard you've got a second project in the works. Can you give us a sneak peek?

A: I am writing my second book on brokenness. I can't say much, but that you will be able to take the journey deeper alongside with me as I challenge my generation to not be stuck and learn how to be set free in Christ. (Note: I am tired of those dating books and this is my hope that others will write books for ages 18-35 that are about more than just relationships & dating).

You can download the first three weeks in a sample here.

Here is one I enjoyed:

W e e k 7 / / T u e s d a y • p a g e 4 3

M u c h A f r a i d
For God did not give us a spirit of timidity, but a spirit of power, of love and of selfdiscipline.
— 2 T i m o t h y 1 : 7

In her book Hinds’ Feet on High Places, Hannah Hurnard used an allegory to paint a
beautiful story for us. The heroine of the story is named Much Afraid, and you can
take a guess at what she’s like.

How often do I act Much Afraid? I’ve struggled with anxiety since I was twelve.
The verse above has been my favorite verse for more than fifteen years.
It’s not easy being a twentysomething. There are lots of unknowns. Purpose and
career keep me up at night sometimes. Wondering who I’m going to marry and where
we’re going to live wakes me up in the morning. Just thinking about the economy gives
me an anxiety attack. Here are four ways we can take fear and lay it at Jesus’ feet:

Rest in Jesus — “Come to me, all you who are weary and burdened, and I will give
you rest” (Matthew 11:28).

Trust in Jesus — “Trust in the Lord with all your heart and lean not on your
own understanding; in all your ways acknowledge him, and he will make your paths
straight” (Proverbs 3:5-6).

Sonship in Jesus — “For you did not receive a spirit that makes you a slave again
to fear, but you received the Spirit of sonship. And by him we cry, ‘Abba, Father’”
(Romans 8:15).

Hope in Jesus — “Commit your way to the Lord; trust in him and he will do
this” (Psalm 37:5).

Leigh, 19, said in light of today’s economy she fears “surviving — just trying to
keep my head above water, settling for a full-time job here in America while
my heart longs to go to the unreached.”

Dear Abba Jesus,
Thank you for giving us a spirit of love, power, and self-discipline. Let this verse be
a reminder each time we begin to fear. Amen.

Check out Faithbook of Jesus: Connecting with Jesus Daily

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