fossil fuel divestment

“People of conscience need to break their ties with corporations financing the injustice of climate change. We can, for instance, boycott events, sports teams and media programming sponsored by fossil-fuel energy companies. We can demand that the advertisements of energy companies carry health warnings. We can encourage more of our universities and municipalities and cultural institutions to cut their ties to the fossil-fuel industry. We can organise car-free days and build broader societal awareness. We can ask our religious communities to speak out.

We can actively encourage energy companies to spend more of their resources on the development of sustainable energy products, and we can reward those companies that do so by using their products. We can press our governments to invest in renewable energy and stop subsidising fossil fuels. Where possible, we can install our own solar panels and water heaters.

We cannot necessarily bankrupt the fossil fuel industry. But we can take steps to reduce its political clout, and hold those who rake in the profits accountable for cleaning up the mess.”

Desmond Tutu via We need an apartheid-style boycott to save the planet | Desmond Tutu | Comment | The Guardian.

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The Lego Movie: “It invites us to imagine other worlds”

“And this is where the comparison with Occupy comes in. The value of that movement wasn’t in its ability to present a viable alternative model for the organisation of society. Clearly, it hasn’t done that. Its value was in its insistence that it’s worth exploring the options.

The Lego Movie does something similar. I’m not proposing it as a work of leftist agitprop – it remains, after all, a giant billboard for a multinational company – or suggesting it offers a viable blueprint for post-neoliberal civics. But, like Occupy, it asserts that it’s OK – exciting, even – to consider how society could be structured differently. It invites us to imagine other worlds.”

via The Lego Movie – a toy story every adult needs to see | Film |

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“I find this basic theoretical approach simply convincing.”

Vicky Beeching interviews Steve Holmes of St. Andrews :

VB: Do you like the term ‘feminist’?

SH: ‘Feminism’ can mean many things, of course. I use it most often in teaching and writing as a title for a body of theory that offers an account of how certain assumptions about gender have shaped culture in far-reaching ways; and which proposes the urgent need to resist these patriarchal assumptions and to reorder culture. I find this basic theoretical approach – and the associated call to action – simply convincing. And I find strands within it enormously helpful for thinking through various issues; so I accept and use feminist theory.

But as a caveat – it is a title I am wary of trying to appropriate. If someone claimed I was not adequately committed to believing in the full humanity of women (and men), or to living out that belief, I’d be worried and hurt. And would want to know what had led them to that belief to see if it was fair, in case I needed to reorder my life or thought in some way. But if someone wants to say that I’m not a ‘feminist’ – well – I work with feminist theology alongside Black theology. I could not call myself a ‘Black theologian’, however convinced I am by the arguments there. On a similar basis, if someone wanted to say that no-one without personal experience of patriarchal oppression can really be a ‘feminist’ I would understand and respect that, and accept that I cannot claim the term for myself.

via Faith In Feminism.

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“It cannot be defeated even by its most dedicated expositors.”

“It’s a testament to the extraordinary power of Jesus’ teaching that it cannot be defeated even by its most dedicated expositors.”

Ben Myers

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“I was a derivatives trader, and it occurred to me the world would hardly change at all if credit derivatives ceased to exist. Not so nurse practitioners.”

via NY Times, “For the Love of Money

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Indie-rock Tolkien

Australian band The Middle East have a piece called “Beleriand,” a loud song about sin and darkness–”Melkor in us”–based on some of the Beleriand narratives in The Silmarillion. Just when you think Tolkien’s heritage has been totally commandeered by Hollywood, up it pops in indie-rock!

When the truth comes out
The light Telperion dies
Angband alive

We find our fate
We find our darkness
That name
Melkor in us

When the truth comes out
The line Elendil flies
Across the Sea
From Númenor
Angband arrives

We find our fate
We find our darkness
That name
Melkor in us

In us
In us

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What is faith?

“If we are to understand faith, as Christians use the word, we need to read about Jesus, reading slowly and prayerfully, unclenching ourselves, becoming still and alert. We need to think about his stories of the Kingdom of God, his acts— the ordinary ones of kindness as well as the miracles—and especially we need to meditate on his self-sacrifice without limit. We need to see that, for Christians, Jesus is the way in which God offers himself to be understood. Consider the parables. Some of them tell us what God is like. Yet more quietly, and perhaps more profoundly, they also tell us what God is unlike. God is like a shepherd who leaves his ninety-nine sheep in order to go after one lost sheep. Yet how unlike shepherds this God is! For every shepherd knows that chances are you will lose at least one sheep, and it is best to stay with the ninety-nine you have safe and sound. The parables let us see that the father of Jesus is not a God who is part of the cosmos but is at once like its creatures and wholly unlike them. No frame can contain this God because God is outside all frames.

So faith will never be grasped properly if it is used to justify fleeing from life, as though to negate the world could bring us one inch closer to God. Nor is faith grasped when it is used to bludgeon the faithful to affirm propositions beyond the reach of reason, as though agreement with as many counter-intuitive statements as possible were evidence of intellectual humility. Instead, faith is the acceptance that God reveals himself in Jesus, and that God will lead us, here and now, in an absolutely singular way that we can never comprehend, to a fuller and richer understanding of what it means to live and die as Jesus did. And it is also the trust that, if we live as Jesus did, always responding to God’s call, we will come to understand what incarnation and resurrection mean. We will come to understand, in death if not in life, that incarnation and resurrection, baptism and eucharist, are different profiles of the gracious unity of the created and the uncreated, finite being and the radical act of being—ipse esse subsistens, as St Thomas puts it—that is God. We pass from faith to understanding, as St Augustine said, and as St Anselm said. It is no simple passage: some things come slowly, if ever, and when they come they sometimes seem to come too late. And some things will never come. There is no conceptual understanding of the absolutely singular, the being that exists a se, entirely from itself. As St Gregory of Nyssa often said, we stretch forward endlessly into God throughout eternity.”

 Kevin Hart. “On Faith.” Meanjin 65, no. 4 (2006): 7

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