“The Lord sent Nathan to David.”
That’s how the story begins – the familiar Bible account of royal corruption, conspiracy, sexual abuse and murder. The prophet began by telling the king a simple story of two neighbors: one rich, and one poor; one with vast herds of sheep and cattle, and one with nothing but a beloved pet lamb who slept in his arms.
We remember the storyline, don’t we? The rich man entertained a visitor, but was unwilling to use any of his abundant livestock to feed his houseguest. Instead, he seized his poor neighbor’s pet to be slaughtered for dinner. King David seethed with anger over such pitiless injustice, and pronounced the death penalty without even asking the rich villain’s identity.
Nathan didn’t waste a moment: “You are the man!” he declared (2 Samuel 12).
That was then. Three thousand years later, the poor still suffer abuse at the hands of the powerful, just like in King David’s time. The themes of speaking prophetic truth to power are also timeless. But neighbors with cattle, sheep and pet lambs are not, are they? So how does Nathan’s story translate into the struggles for justice in the 21st Century?
At its core, Nathan’s story is about a transaction – enjoyed by one party, but paid for by another. There is a rich man, and he has a houseguest. Maybe they’re both rich; maybe they’re relatives; maybe they’re together for a business deal – the prophet doesn’t say. But cultural norms require hospitality, and part of the deal is a good dinner. Whatever their business, they need meat for the traveler and his host. They could bear those costs themselves; in fact, any thinking person would demand it. But instead, they impose the costs on a neighbor. What’s worse, they dump them on someone who is already dirt-poor. If you’re at all like King David, you’re hot under the collar just thinking about it.
Lisa Sharon Harper, of New York Faith & Justice, praying with religious leaders at the EPA hearings.
And this brings us to a debate that’s been raging in major American cities this week. The Environmental Protection Agency has proposed standards under the Clean Air Act, to cut carbon pollution from electric power plants. It’s sparked an intense debate, with pastors and conservationists among the supporters, and coal and utility executives arguing against it. Twelve coal-mining states even filed suit yesterday to block the EPA from issuing its carbon standards.
Whatever you’ve heard about the debate, a bit of background on the Clean Air Act would be helpful. With overwhelming bipartisan support, Congress passed the Clean Air Act under President Richard Nixon in 1970, and expanded it under George H.W. Bush in 1990. The Act required the EPA to establish air quality standards to protect public health and welfare, and to regulate emissions of hazardous substances. Over the years, the EPA has responded by setting standards for harmful pollution contaminating the country’s atmosphere. Forty years later, few of us can remember the days when cities like Pittsburgh were shrouded in a permanent toxic fog, when rivers like the Cuyahoga in Cleveland actually caught fire, or when less than half of Americans were served by wastewater treatment facilities.
In recent years, the EPA’s duty to also regulate climate-warming gases under the Clean Air Act has been confirmed by landmark legal cases beginning in 2007 and culminating with a Supreme Court ruling in 2014. And in response, the agency has proposed regulations designed to cut carbon emissions from electric power plants – the largest single source of greenhouse gases – to levels 30% below current levels by the year 2030.
Rivers aren’t supposed to burn: the Cuyahoga in 1969
This week marks the end of a lengthy period of public comment on the EPA’s proposals. In Washington, Atlanta, Pittsburgh and Denver, hundreds of stakeholders came out to speak their minds on the proposals, including coal industry lobbyists, politicians and conservationists. In Washington on Wednesday, about two dozen religious leaders took to the podium to add their voices in support of the EPA’s proposed plan.
“We are responding to the reality of climate change,” said Sojourners’ Liz Schmitt, “not just because of what the science says, not just because we know ethically we need to, but first and foremost because the Word tells us to.”
Schmitt was joined by Evangelicals, Catholics, mainline Protestants and Jewish leaders, among others, in invoking biblical faith as the basis for fighting climate pollution. “The creation speaks to us of God’s steadfast love for us,’ said Schmitt. “And the Bible speaks to us of our first responsibility, the task God gives to humanity in Genesis – to steward the creation.”
Two days later, evangelical environmental leader Rev. Mitch Hescox told the EPA delegates in Pittsburgh: “For years, we have subsidized the cost of coal-generated electricity in the brains, lungs, and bodies of our children, and privatized the profits. Asthma, cancers, autism, birth defects, and brain damage have a direct link to the use of fossil fuels and petrochemicals.”
For Rev. Hescox, the coal companies make the profits, and the children bear the costs of diseases and climate disruption.
And that brings us back to the prophet Nathan, and his story about little a lamb and a rich man. Who should bear the cost of dinner? Not the poor neighbor, of course! In our day, who should bear the costs of electric power production? When those plants burn coal, oil and gas, who should bear the costs – the external costs – of the pollutants that find their way into the air, water and land? Not the poor, of course! Right?
But that’s the way external costs almost always work. Buyers and sellers get all the advantages of the fossil fuel production. But people downwind pay the price in asthma and elevated mercury levels, and in droughts, floods and crop failures that have become the routine calling card of climate disruption. And study after study shows that the poor are much more likely than the rich to be found among the victims.
Although they would never come out and say it that way, that’s just the way the coal companies and their backers want it to remain. Every state attorney general filing suit against the EPA, and every coal executive has the same message: “We can’t afford it.”
However, they seldom complete the argument with much candor. “We can’t afford it – unless people like you continue to subsidize our profits by paying for the external costs of our pollutants” – that’s the actual heart of the argument. It’s a startling admission that the fossil-fuel business model is essentially bankrupt, unless our neighbors bear the external costs for us.
Until recently, we didn’t really know the scale of the external costs of coal burning. But in 2010, the U.S. National Academy of Sciences quantified these costs in their study titled The Hidden Cost of Energy. Its findings were shocking. Coal burned in a single year by U.S. power plants costs everyone else on the planet another $200 to 300 billion in unpriced external costs – the costs of respiratory diseases, ecosystem damages, and climate impacts like drought, flooding and rising food costs. That’s a tax of about $40 levied on every single human on Earth. Only for U.S. coal. Only for one single year. Borne by men and women, by adults and children. Borne by the rich. And borne by the roughly one billion humans earning less than $1 per day.
So maybe it’s time to “remix” the story of the prophet Nathan for our day. If we’re among those who benefit from “the right” to freely pollute the world’s air, forcing the world’s billions to subsidize our use of cheap energy, maybe Nathan is speaking to us: “Why did you despise the word of the Lord by doing what is evil in his eyes? … Now, therefore, the sword will never depart from your house….”
Yes, perhaps the sword. Or perhaps the chaos from disrupted climate systems, rising sea levels, drought and wildfires, flooding and hunger. This planet is the only one God has provided for its seven billion human souls. Can we continue to abuse it without incurring the judgment of its Creator?