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Obama is also directing the U.S. government to invest billions of dollars in solar and wind energy. In addition, he is using bailout leverage to compel the Detroit auto companies to build small, “green” cars, even though no one in the government has investigated whether consumers are interested in buying small, “green” cars—the Obama administration just believes they should. All these measures, Obama recognizes, are expensive. The cap and trade legislation is estimated to impose an $850 billion burden on the private sector; together with other related measures, the environmental tab will exceed $1 trillion. This would undoubtedly impose a significant financial burden on an already-stressed economy. These measures are billed as necessary to combat global warming. Yet no one really knows if the globe is warming significantly or not, and no one really knows if human beings are the cause of the warming or not. For years people went along with Al Gore’s claim that “the earth has a fever,” a claim illustrated by misleading images of glaciers disappearing, oceans swelling, famines arising, and skies darkening. Apocalypse now! Now we know that the main body of data that provided the basis for these claims appears to have been faked. The Climategate scandal showed that scientists associated with the Intergovernmental Panel on Climate Change were quite willing to manipulate and even suppress data that did not conform to their ideological commitment to global warming.3 The fakers insist that even if you discount the fakery, the data still show.... But who’s in the mood to listen to them now? Independent scientists who have reviewed the facts say that average global temperatures have risen by around 1.3 degrees Fahrenheit in the past 100 years. Lots of things could have caused that. Besides, if you project further back, the record shows quite a bit of variation: periods of warming, followed by periods of cooling. There was a Medieval Warm Period around 1000 A.D., and a Little Ice Age that occurred several hundred years later. In the past century, the earth warmed slightly from 1900 to 1940, then cooled slightly until the late 1970s, and has resumed warming slightly since then. How about in the past decade or so? Well, if you count from 1998, the earth has cooled in the past dozen years. But the statistic is misleading, since 1998 was an especially hot year. If you count from 1999, the earth has warmed in the intervening period. This statistic is equally misleading, because 1999 was a cool year. This doesn’t mean that temperature change is in the eye of the beholder. It means, in the words of Roy Spencer, former senior scientist for climate studies at NASA, that “all this temperature variability on a wide range of time scales reveals that just about the only thing constant in climate is change.”4

Enjoyment requires discernment. It can be a gift to wrap up in a blanket and lose myself in a TV show but we can also amuse ourselves to death. My pleasure in wine or tea or exercise is good in itself but it can become disordered. As we learn to practice enjoyment we need to learn the craft of discernment: How to enjoy rightly, to have, to read pleasure well. There is a symbiotic relationship, cross-training, if you will, between the pleasures we find in gathered worship and those in my tea cup, or in a warm blanket, or the smell of bread baking. Lewis reminds us that one must walk before one can run. We will not be able to adore God on the highest occasions if we have learned no habit of doing so on the lowest. At best our faith and reason will tell us that He is adorable but we shall not have found Him so. These tiny moments of beauty in our day train us in the habits of adoration and discernment, and the pleasure and sensuousness of our gathered worship teach us to look for and receive these small moments in our days, together they train us in the art of noticing and reveling in our God’s goodness and artistry. A few weeks ago I was walking to work, standing on the corner of tire and auto parts store, waiting to cross the street when I suddenly heard church bells begin to ring, loud and long. I froze, riveted. They were beautiful. A moment of transcendence right in the middle of the grimy street, glory next to the discount tire and auto parts. Liturgical worship has been referred to sometimes derisively as smells and bells because of the sensuous ways Christians have historically worshipped: Smells, the sweet and pungent smell of incense, and bells, like the one I heard in neighborhood which rang out from a catholic church. At my church we ring bells during the practice of our eucharist. The acolyte, the person often a child, assisting the priest, rings chimes when our pastor prepares the communion meal. There is nothing magic about these chimes, nothing superstitious, they’re just bells. We ring them in the eucharist liturgy as a way of saying, “pay attention.” They’re an alarm to rouse the congregation to jostle us to attention, telling us to take note, sit up, and lean forward, and notice Christ in our midst. We need this kind of embodied beauty, smells and bells, in our gathered worship, and we need it in our ordinary day to remind us to take notice of Christ right where we are. Dostoevsky wrote that “beauty will save the world.” This might strike us as mere hyperbole but as our culture increasingly rejects the idea and language of truth, the churches role as the harbinger of beauty is a powerful witness to the God of all beauty. Czeslaw Milosz wrote in his poem, “One more day,” “Though the good is weak, beauty is very strong.” And when people cease to believe there is good and evil, only beauty will call to them and save them so that they still know how to say, “this is true and that is false.” Being curators of beauty, pleasure, and delight is therefore and intrinsic part of our mission, a mission that recognizes the reality that truth is beautiful. These moments of loveliness, good tea, bare trees, and soft shadows, or church bells, in my dimness, they jolt me to attention and remind me that Christ is in our midst. His song of truth, sung by His people all over the world, echos down my ordinary street, spilling even into my living room.

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Joseph A. Schumpeter, the Harvard economist who in 1943 published the iconic Capitalism, Socialism, and Democracy. The seventh chapter of that work, entitled “The Process of Creative Destruction,” is for many academics a sacred text. “The process of creative destruction,” Schumpeter writes, “is the essential fact about capitalism. It is what capitalism consists in and what every capitalist concern has got to live in.” Creative destruction is an elegantly simple idea describing the industrial mutation of old structures into new ones. The department store evolves from and “creatively destructs” the country store; the auto industry evolves from and replaces the horse and buggy business, automation makes many factory and farm jobs obsolete but creates new jobs in information technology, engineering, healthcare, and biotech.