Over-Consumption

“Theology in Support of Simplicity and Eco-Justice” in Simpler Living, Compassionate Life

To see a general overview of Simpler Living, Compassionate Life click here.

In this section (Theology in Support of Simplicity and Eco-Justice): “Some Notes from Belshaz’zar’s Feast” by Timothy Weiskel (161-174); “Creation’s Care and Keeping” by Calvin DeWitt (175-179); “The Discipline of Simplicity” by Richard J. Foster (180-190)

Each essay in this section looks to the Bible as a guide in response to the ecological crisis. Weiskel echos earlier sections that call out our idolatry to over-consumption and money. For those wanting an exclusively hopeful response to the environmental crisis, this article will be a disappointment. It honestly looks at the reality of our parasitic co-existence with the Earth and its inhabitants. It argues that the only way forward begins with a deconstruction of what we have always expected, so that we may build a new priority and understanding of our place in the world. It holds cautious hope, but also realizes that it might be too late.

DeWitt’s reflections provide a useful Biblical grounding. This may be especially beneficial for communities beginning their journey in creation care.

In the final article, simplicity is considered as a way of life that is both an inward and outward reality. It establishes the necessary connections between a state of mind and actions. It begins to close the circle of the arc of this book that began with the necessity of affirming the sacred nature of the experience of every living thing.

In my opinion, if you chose to only read one section of this book, pick this one. It captures the Biblical and faith inspired foundation of the movement toward simplicity and implicates those of us who are participants in a culture of over-consumption for the damage we’ve done to the gift we’ve been given.

“Social Structures and the Politics of Simplicity” in Simpler Living, Compassionate Life

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In this section (Social Structures and the Politics of Simplicity): “Christian Existence in a World of Limits” by John B. Cobb Jr. (117-122); “Structural Changes” by Cecile Andres (123-130); “The Lifestyle of Christian Faithfulness” by William Gibson (131-140)

Previous sections have looked specifically at how food consumption impacts the global community and economy. This section turns to look at systems in society that perpetuate and encourage over-consumption; from theology to capitalism to advertising, authors call out ways in which we’ve built our world for destruction. It focuses not only on personal choices, but the necessity of engaged politics and policy.

Andrews outlines specific structural changes that could be made in society to bring the kingdom of God ever closer. Andrews and other authors in this section are under no delusion that these complex societal problems will be easy to fix. They point to our addiction to overconsumption as the primary source of difficulty in our creation of a more just economy and world.

The essays found here provoke an affluent middle class’s compliance in keeping the poor poor. The guilt of our addictions and choices must be confronted and surpassed. Only when this is accomplished is there hope for a future that affirms the life of all God’s children.

“Social and Environmental Impacts of Everyday Food Choices” in Simpler Living, Compassionate Life

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In this section (Social and Environmental Impacts of Everyday Food Choices): “The Pleasures of Eating by Wendell Berry (105-109); “The Great Hunter-Gatherer Continuum” by James T. Mulligan (110-116)

Berry begins this section by arguing that eating is an agricultural act that we, as consumers, have been disconnected from. The industrial economy has demanded higher quantities for lower cost and has left quality in product and experience behind. In this disconnection we also eat rushed food and lose not only the pleasure of eating but the pleasure of cooking.

The conclusion of this essay will be welcome for those who have been reading this work and appreciating the theoretical arguments, but wanting examples of action they can take. Berry gives seven suggestions for ways that readers can make their eating more responsible and enjoyable. Mulligan then places all the ways in which we gather food on a continuum from the most culturally normative to the most earth friendly. He argues for a move to the earth friendly side of the spectrum, buying from farmers markets and gardening, whenever possible. Both authors introduce accessible changes that readers can make to take a step away from cultural over-consumption and toward a more simple, earth friendly lifestyle.

“How Much is Enough?” in Simpler Living, Compassionate Life

To see a general overview of Simpler Living, Compassionate Life click here.

In this section (How Much Is Enough?: Lifestyles, Global Economics, and Justice): “The Big Economy, The Great Economy” by Michael Schut (73-79); “Christian Faith and the Degradation of Creation” by John B. Cobb Jr. (80-89); “How Much is Enough” by Alan Durning (90-98); “Word and Flesh” by Wendell Berry

For simple living to truly be a meaningful and Christian lifestyle, it must not only serve to restore the ecological creation but also those members of the human creation whose lives are impoverished. This section begins to tie together the seemingly disparate sections of our own individual choices and their larger impact on human lives and the economy. The section opens quote from Robert Stivers reminding readers that the Bible, in no uncertain terms, calls believers to seek justice and protect the poor.

Any attempt to contextualize global economy could easily become unwieldy and difficult for the average reader. These essays outline how the habits of the biggest consumers have created an economy that has consequences for those who consume significantly less. It argues that both consumption extremes, over-consumption, and poverty are bad and invites readers to consider a middle path of mindful consumption.

Food is introduced as one example of our unjust over-consumption. In the industrial economy, we’ve created a population separated from the growing process of the food they eat. The supply lines between natural resources to consumer are long. One significant change each of us can make is to commit to shortening the supply lines between us and our food. The section that follows will explore more specific steps that thoughtful consumers may take to disrupt long supply lines.