Author: Andrew Sullivan

Francis wants to make it with a new encyclical:

Its message will be spread to congregations around the world by Catholic clergy, mobilising grassroots pressure for action ahead of the key UN climate summit in December in Paris. The encyclical may be published as early as March, and may be couched in terms of the biblical parable of the Good Samaritan, which teaches that we have responsibilities to our fellow humans.

It will be the first encyclical to address concerns about a global environmental issue, and will provide “important orientation” to all Catholics to support action on climate change, says Bishop Marcelo Sánchez Sorondo, chancellor of the Pontifical Academy of Sciences and Social Sciences in Vatican City. Last May, he organised a workshop there discussing the science and impact of climate change. Participants issued a hard-hitting statement, which laid the groundwork and set the tone for the encyclical.

The most likely thrust of the pope’s appeal will be that failure to combat climate change will condemn the world’s poorest people to disproportionate harm. “The sad part is that the poorest three billion will be the worst affected by the impacts of climate change, such as sea level rise and drought, but have had least to do with causing it,” says Veerabhadran Ramanathan, a climatologist at the Scripps Institution of Oceanography in San Diego, California, and a scientific adviser to the Vatican on the encyclical.

Thursday, when asked if he thought mankind was mostly to blame for global warming, the Pope responded:

“I don’t know if it is all (man’s fault) but the majority is, for the most part, it is man who continuously slaps down nature,” he said. The words were his clearest to date on climate change, which has sparked worldwide debate and even divided conservative and liberal Catholics, particularly in the United States. “We have, in a sense, lorded it over nature, over Sister Earth, over Mother Earth … I think man has gone too far.”

When the encyclical was originally previewed late last month, Catholic Climate Covenant’s Dan Misleh put the move in context:

“It is the first time ever an encyclical letter has been written just on the environment,” Misleh said. “The faithful, including bishops, and all of us who adhere to the Catholic faith, are supposed to read it and examine our own consciences.”

Mobilizing believers to embrace climate action could be a very big deal, given the sheer number of people who identify as Catholic in the US—around 75 million—he said. “If we had just a fraction of those acting on climate change, it would be bigger than the networks of some of the biggest environmental groups in the US,” he said. “That could help change the way we live our lives, and impact our views on public policy.”

Plumer has more:

For what it’s worth, surveys in the US have found that white Catholics tend to be among the least concerned groups about climate change, whereas Hispanic Catholics are some of the most concerned. Here’s a PRRI poll from November 2014:

But, of course, Catholics don’t just automatically follow the pope’s lead on every last political question. (Gay marriage is a perfect example.)

And of course with the Pope’s high approval rating around the world, he might also be able to influence Evangelicals, who, as Chris Mooney noted last month, are already moving toward more environmental action:

The biblically based stewardship or “Creation Care” message — which went very, very mainstream [last] year in the blockbuster film Noah — may not have won out with a majority of these believers. But it appears to have made substantial inroads. And evangelicals leaders like the climate scientist Katharine Hayhoe are working every day to convince more believers, by making theologically (and politically) resonant arguments for why they need to take climate science seriously.

He’s cautiously optimistic:

There’s no doubt that many religious people around the world cling to their beliefs (or, to what they think their beliefs require) in the face of evidence, and history shows science-religion conflicts popping up at regular intervals. But it also shows something else: Believers who find a way to reconcile faith and science.

If Pope Francis continues on his current course, he has the power to make this latter group a whole lot more prominent than it already is.

But seeking more than just rhetoric, Leber challenges Francis to pony up the Vatican’s fossil fuel investments as well:

There are two main arguments for divestment from fossil fuels, on moral and financial grounds. The former is that we have responsibility not to aid companies that imperil the planet—God’s creation, according to Catholics—especially when it particularly impacts the poor. And while some financial experts claim divestment is impossible to detangle fossil fuels from a portfolio and retain balanced, stable growth, others argue that in a low-carbon world, fossil fuel stocks become worthless, risking ruin for those who retain too much faith in oil, gas, and coal. The head of England’s central bank, for instance, has already warned investors that their focus on short-term profits in the fossil fuel market may be foolish in the long-term. (Rolling Stone’s Tim Dickinson has a worthwhile read on the economics of divestment.)

One can see how the Vatican, which has an estimated $8 billion portfolio, could make waves—symbolically and financially—if it were to divest from fossil fuels. Environmental group 350.org is pushing the Church to do exactly that, and claimed Wednesday that hundreds of protesters attended a divestment vigil just before Francis arrived in Manila. Now it’s time for the Pope to put his words into action. What better way to show the world that 2015 is the year for global climate action than to lead by example?

Regardless, the editors of New Scientist are nonetheless pleased to have the Vatican as an ally:

For all the railing of secularists against the idea that the church has any special claim over morality, and despite its influence being [on the wane], many people heed religious authority more readily than any scientific or economic argument. And the pope’s case is one that leaders of rich, carbon-intensive nations are reluctant to put forward: that they owe it to the world’s poor to cut emissions.

Not every churchgoer will be swayed. Evangelicals are among the staunchest of climate sceptics; even those who accept the reality often view it as God’s will. It remains to be seen if the pope can appeal to these recalcitrants – or if the jeering of denialists will take on a theological, rather than scientific, tone (to which we can only say: god help us).

It was 350 years before a pope admitted that the church had wronged Galileo, whose reputed parting shot was to say of the Earth: “eppur si muove”– “and yet it moves”. In contrast, it has taken the Vatican hardly any time to accept that Earth is warming. It helps that the Bible contains precious few verses pertinent to carbon emissions. Perhaps we will start to see evidence reshaping the Vatican’s views on other issues where scripture still holds sway: the role of contraception in tackling population growth, say. One can only pray it will.

John Schad profiles the literary critic Terry Eagleton, noting the way his Catholic upbringing mingles with his radical politics:

There was a time, mainly in the 1980s, when Catholicism was all but invisible in Eagleton’s writing. For some time now, it has been very evident; nevertheless, to date, Christianity has seemed to be primarily a language for Eagleton’s Marxism, or communism, with the crucifixion being a way of unearthing what Eagleton seemed to think of as a tragic vision otherwise buried within communism. However, what I am hearing now, as he speaks, is not so much communism-via-Christianity but rather communism-and-Christianity, a genuinely double act.

Is Eagleton, then, back where he was 50 years ago when he would often refer to himself as a Christian? I am tempted to ask this rather dumb, card-carrying question but resist. I do, though, summon the stupidity to ask the “afterlife” question, the heaven question. Given that he makes so much of the crucifixion, what, I ask, should we make of the biblical account of resurrection? What, if anything, is its significance and does that in any sense include an afterlife? “No,” he says, “the after-life is not a Judaeo-Christian belief. As Wittgenstein says somewhere, ‘How strange that people believe that when you die eternity starts.’ The Christian belief is in an eternity that is here and now.” “But,” I ask, “is eternity limited to here and now?” To which he replies that “eternity does not mean we will live on and on – that would be hell”.

In a recent review of Eagleton’s latest book, Culture and the Death of God, Eugene McCarraher also emphasizes the theological views that undergird his politics:

The itinerant and crucified Jesus, not his Dad, is the apotheosis of Eagleton’s political theology. To the curer of leprosy and blindness, pain and disease are “unacceptable”; misery and despair are not “enviable opportunities to flex one’s moral muscles.” Jesus mends without compensation or moral inquiry; he never tells the afflicted to learn the edifying lessons the Almighty is teaching them, however inscrutably. If there must be suffering, it comes as the price of personal and collective transfiguration; our condition is so awry that the only way out is through a turbulent journey of self-dispossession. As Eagleton explains, the Christian life as portrayed in the Gospels is not that of the pious, hard-working, familial accumulator dear to the conceits of suburban believers. It is rather “homeless, propertyless, peripatetic, celibate, socially marginal, disdainful of kinsfolk, averse to material possessions … a thorn in the side of the Establishment and a scourge of the rich and powerful.” In the life and death of Jesus—resurrection goes unmentioned—Eagleton discovers the most stringent and fundamental rebuke to capitalism, as well as the point of departure for any future revolutionary politics. It is in that crucible of downward mobility that “a new configuration of faith, culture, and politics might be born.” This is unvarnished liberation theology, and here Eagleton returns to the prophetic Marxism that animated his earlier career.

Lenika Cruz praises the second season of Broad City, which premiered this week:

[T]he show isn’t getting complacent, subject-wise: The first few episodes weave rape, sexual experimentation, discrimination, death, and socioeconomic privilege into their storylines, but avoid shoehorning commentary or moralizing. [Show creators and co-stars Ilana] Glazer and [Abbi] Jacobson proved in the first season that they could pull off outrageous without being tone-deaf or relying on stunt scenes—an admirable achievement for a show that centers on two self-absorbed female millennials. Sweet (flatulent) Abbi is often passive and self-doubting, given to bursts of energy and gall at the urging of Ilana, who is equal parts bullshittery and sincerity, and whose deep ignorance and irony are only sometimes redeemed by her sensitivity and good intentions.

In a profile of the two comedians, Rachel Syme appreciates that “as broad and slapstick as the comedy on the show can be, Glazer and Jacobson ultimately traffic in precision; their jokes could not be anyone else’s jokes.” She notes that “sex is a big part” of the series:

They both seek it, desire it, and talk about it constantly (in one episode, Ilana tells Abbi her detailed fantasy for a sexual position featuring them both, called the “Arc de Triomphe”). They treat sex with no judgment or sneers; Abbi and Ilana’s carnal victories are always shared. In the new season, when Abbi decides to “peg” one of her hookups with a neon-green dildo, she immediately calls Ilana (who happens to be at her grandmother’s shiva). Ilana screams, “This is the happiest day of my life!” What’s funny about the sex on Broad City is not that women are openly having it (we have Sex and the City to thank for that, as well as just about every cable show that has followed), but that when Abbi and Ilana do it, things tend to go horribly wrong. In the case of the strap-on triumph, Abbi quickly finds a way to melt the apparatus in the dishwasher and must embark on a Chaucerian quest to find a new one before the clock runs out.

Stephanie Boland compares the show to Girls:

While Girls – a frequent point of comparison – is known for its characters’ awkwardness, the cast of Broad City are framed as likeable even, or perhaps especially, when their behaviour is questionable. The shame which is one of the central emotions of Girls is almost entirely missing here. Broad City’s surrealism lets its creators play disgust for laughs while also revelling in its truth. At one moment, the girls accidentally get a sixteen-year-old high school student stoned; another scene shows Abbi using a blow-dryer on her genitals before the aforementioned heat wave sex. At no point, however, does our revulsion transmute into dislike for the protagonists – and rarely do they suffer consequences.

This is the central contradiction at the heart of the show. Unlike Dunham’s wonderfully unlikable Hannah Hovarth, Broad City demands we find its women charming while they do terrible things. When Hannah quotes Missy Elliot during her break up with Donald Glover’s character Sandy, he is rightly horrified. By way of contrast, the intern Ilana pictures singing slave spirituals still seems happy enough at the end of the skit. The difference is partly one of absurdity, but also one of politics. Drugs, sex, and troubling attitudes to race and gender are part of the texture of city life, and Broad City suggests to sanitise would be remiss. It’s a winning feature for the show’s young demographic, and the programme has already been renewed for a third season.

Meanwhile, Nate Jones looks back at the web series that inspired the Comedy Central series. He highlights “VChat,” the episode above, as especially worth revisiting:

There’s one thing about friendship that the web-cam segments of Broad City get at so well: the feeling that life is just one long conversation punctuated briefly by the interruption of outsiders. “VChat” is the first of these—the format would later turn into a spinoff series, Hack Into Broad City—and it sees Ilana advising Abbi on a potential hookup. Their interactions are gold; you get the sense that the actual things that happen to the two of them are secondary to the experience of talking to each other about it.

Adam Gopnik looks back at the work of the iconoclastic sociologist Howard S. Becker – who also spent many nights in clubs and strip joints as a jazz musician. Those two aspects of his life came together in his famous 1953 paper in the American Journal of Sociology, “Becoming a Marihuana User”:

Becker insists that his accomplishment in the paper was no more than the elimination of a single needless syllable: “Instead of talking about drug abuse, I talked about drug use.” “Deviance” had long been a preoccupation of sociology and its mother field, anthropology. Most “deviance theory” took it for granted that if you did weird things you were a weird person. Normal people made rules—we’ll crap over here, worship over here, have sex like so—which a few deviants in every society couldn’t keep. They clung together in small bands of misbehavior.

Becker’s work set out to show that out-groups weren’t made up of people who couldn’t keep the rules; they were made up of people who kept other kinds of rules. Marijuana smoking, too, was a set of crips, a learned activity and a social game. At a time when the general assumption was that drug use was private and compulsive, Becker argued that you had to learn how to get high.

Smoking weed, he showed, was most often strange or unpleasant at first. One of his informants (a fellow band member) reported, “I walked around the room, walking around the room trying to get off, you know; it just scared me at first, you know. I wasn’t used to that kind of feeling.” Another musician explained, “You have to just talk them out of being afraid. Keep talking to them, reassuring, telling them it’s all right. And come on with your own story, you know: ‘The same thing happened to me. You’ll get to like that after a while.’ ” In the sociologese that Becker had not yet entirely discarded, he wrote, “Given these typically frightening and unpleasant first experiences, the beginner will not continue use unless he learns to redefine the sensations as pleasurable.” He went on, “This redefinition occurs, typically, in interaction with more experienced users, who, in a number of ways, teach the novice to find pleasure in this experience, which is at first so frightening.” What looked like a deviant act by an escape-seeking individual was simply a communal practice shaped by a common enterprise: it takes a strip club to smoke a reefer.