Peak Oil, Energy Wars and Powering Your Home in the 21st Century

What is peak oil and why worry?

About 20 years ago, a well respected geologist by the name of Hubbert proposed a radical new theory now known as 'peak oil' which basically says that at a certain point in the late 20th or early 21st century or thereabouts, the amount of easily recoverable oil on earth which had been used by humans was greater than 50% of ALL the oil on earth. He theorized that after this so-called 'Hubbert's Peak' the availability of oil would decrease dramatically. Not because there was no oil, but simply because we got all the easy stuff FIRST. What would be left would be the very difficult and expensive to extract deep sea oil, oil derivatives mined from shale and other hither to unprofitable deposits.

Whilst this does not sound too bad think about it like this: If we assume the first motor car appeared around the dawn of the 20th century then we used half the available oil in about 80 years. However, it must be remembered that for the major part of that 80 years, most of the people on earth had little or no access to motor vehicles. China for example was barely a developed nation for most of that time. THE United States uses about 25% of all the oil produced on earth and yet has little reserves of its own. It is almost entirely dependent on imported oil. China's extraordinary growth in the last ten years has seen an explosion of domestic wealth with the demand for motor vehicles increasing at an astonishing rate. With a population of over twice the U.S. there is no way that China has access to 50% of the worlds oil!

Energy Wars

Many eminent petroleum experts have debated Hubbert's theory however, many others agree with him. Some experts say we reached peak oil in 1985, some 2005. However, the debate over whether or not we have reached 'peak oil' rages and is mostly denied by the global oil companies. In any event, the fact is that the price of oil is steadily increasing and along with that so is the price of petroleum and almost every other product we use. Many see the problem as manifesting itself in the fight for the remaining major oil reserves in the Middle East. To the consumer like you and I, it will mean ever increasing prices with the cost of running a motor vehicle being just too high to contemplate. Another major cost for us these days, is the cost of power for your home or business. Imagine a world where the power is only available on certain days or at certain hours. Some poorer nations live with this reality right now. Its not science fiction!

Global Warming In The Age Of Oil

I have read various reports that predict that the age of oil will be a very small blip on the timeline of human history. It may last for 200 years, probably not even that long. However, the debate on the environmental impact of burning fossil fuels rages almost every day in newspapers and on television around the globe. Whilst it seems that for every expert proclaiming the effects of global warming, there is another equally qualified expert who loudly decries the very same effects. It does appear however that most of us now recognize that a century of pumping hydrocarbon emissions into our atmosphere has had some sort of derogatory effect on our natural environment. We cannot continue to spew effluent into the air and hope it will not impact us. This is another reason why alternative sources of energy need to be developed which are renewable and have little or no environmental impact. The most obvious sources of clean green renewable energy are solar and wind power.

Well What Can I Do?

Firstly, the only thing we can do about our dwindling oil supply is to use less of it both as individuals and for the whole human race across the board! The other solution is to find much more efficient means of converting oil to energy for our cars and power stations.

On a personal level, it would be prudent to take some steps to provide your family with some energy 'insurance'. What I mean by this, is think about generating your own power. The basis of solar and wind power generation has been around for many years. There are commercially available solar power systems and wind turbine power systems which work very well, are well designed and will provide years of free green power. For most of us however, the initial cost of commercially manufactured and installed systems will be prohibitive. But that need not put you off. There are lots of do it yourself manuals, guides and videos on the internet which offer a much more cost effective way of insuring your family's energy future. Shop around and if you're keen, you'll find that the solutions are pretty simple. It just needs motivation, a bit of handyman skill and not only can you save yourself some money but you can do your bit for a greener, more energy efficient world.

My name is Col Herbertson and I am an electronics technician working for a mining company in the field of Exploration Geophysics. I am interested in renewable energy generation due to the growing shortage of oil and energy. I believe that the solution to this problem is that we can all take small steps to become energy efficient. If you would like to find out more about renewable energy systems for your home, visit my website at DIY green energy [http://magnetic-ocean.com/].

Copyright Col Herbertson 2009

Impact of the French Revolution on 18th Century Europe and Relevance to Contemporary Christianity

INTRODUCTION

Events of 1789 formed the catalyst that exploded the powder keg of accumulated grievances in France. Indeed "the French Revolution began when Louis XVI called the States-General to provide money for his bankrupt government" (The World Book Encyclopedia, Vol.7, 1991, p.450). The outbreak of the French Revolution in 1789 produced intense hostility to Christianity because "the Roman church was identified by the people with the earlier government of France and suffered greatly" (Harman and Renwick, 1999, p.170). Lefebvre (1947) observed that in a total population of probably twenty three million, there were certainly not more than one hundred thousand priests, monks and nuns, and four hundred thousand nobles. The rest constituted the Third Estate. This secular event shows the contemporary Church the peril that awaits a nation that rejects God. The point of the observation is that although the French Revolution negatively affected Christianity, the attempt at deChristianization was unable to blot the 'faith of our fathers living still'.

RELIGIOUS BACKGROUND TO THE CONFLICT

According to Noll (2000), "a number of long-festering conditions had prepared the way for this attack on Christianity" (p.247). Paradoxically, some of these were of Christian origin. Centuries earlier, Augustine had declared that man should not have dominion over man, for he is a rational creature made in the image of God. Bellarmine, the Jesuit Cardinal opined that it depended on the consent of the people whether kings, consuls or other magistrates were to be established in authority over them. He further observed that the people should change a kingdom into an aristocracy if there was legitimate cause. Latourette (1953) therefore referred to the French Revolution as "a secularized version of the heavenly city as perceived by Christians" (p.1007).

Before the outbreak of the revolution in France, bad economic, political, social and legal conditions, the successful example of the English Revolution of 1689 and the American Revolution of 1776 were fused by the development of an ideology that rationalized the right of popular revolution against Louis XVI. This ideology was the result of the teachings of the philosophes. While Rousseau and Montesquieu provided the political atmosphere for revolution, Voltaire criticized the church. Cairns (1981) admitted that there were grounds for criticism of the Roman Catholic Church in France. It owned much land and was as responsible as the secular state in the dealings with the people. The public resented various tithes imposed by the church, rigorous repression of religious dissenters, and the non-productive monkish orders. Nichols (1932) suspected that "the greatest cause of the hostility of the church was its enormous wealth and the selfish use made of it" (p.96) since the masses were ruined by cruel taxation at the expense of higher clergy who were generally lazy, luxurious and immoral.

If the 17th century was the age of orthodoxy, the eighteenth was the age of nationalism, a result of cold orthodoxy and scientific developments. The deadly result was that "revelation tended to take the back seat to reason and knowledge gained by sense perception" (Vos, 1960, p.99). When scientists investigated the form of the universe, they formed the idea of a clockwise universe - God's world was seen as gigantic, well-ordained giant clock.

IMPLICATIONS FOR 18TH CENTURY EUROPE

The French Revolution is viewed as a turning point because it was seen as an important stage in a succession of movements that later spread across the globe to ultimately affect the life of mankind.

It is observed that the effects were especially serious for Christianity since they brought actions which struck at the privileges and status of the Roman Catholic Church. The Declaration of the Rights of Man and of the Citizen on August 26 1789 held that "the source of all sovereignty is located in the nation; no body, no individual can exercise authority which does not emanate from it expressly" (Noll, 2000, p.247). The peasants were relieved of a burden which had taken about a twentieth of their produce when tithes were abolished. Consequently, the church was deprived of one of its chief sources of revenue. Church land, which comprised about a fifth of the area of France was confiscated and became the property of the state. In July 1790, the Civil Constitution of the Clergy was enacted by the National Assembly. Among other things, bishops were to be elected by the voters who chose the civil officials and the pope was merely to be notified of their choice. Payment of the clergy by the state was no blessing in disguise since the former was to take an oath of allegiance to the latter. [It must be observed that Spener criticized caesaropapism (doctrine of state control over the church) in his significant publication way back in 1675]. The pope's power was reduced to that of stating the dogma of the Roman Catholic Church. Indeed "churchmen felt this new act meant secularization of the church and they were violently opposed to it" (Cairns, 1981, p.390).

Unlike the situation in the United States, separation of church and state by the French Revolution and later in the Soviet Union and its sphere of influence was an attempt to totally exterminate the church and to replace it with nationalism. The Roman Catholic Church and the French state were completely separated during the reign of terror of 1793 and 1794 when so many were executed for counter revolutionary activities.

The programme of deChristianization gained momentum when the convention decreed that a commune had the right to renounce the Catholic form of worship. The calendar adopted on October 3 1793 made every tenth day rather than Sunday a day of rest. On November 7, 1793, the Archbishop of Paris appeared before the Convention and "solemnly resigned his Episcopal functions" (Encyclopaedia Britiannica, vol.15, 1989, p.498). A certain Mademoiselle Maillard, an opera dancer, wearing the three colours of the new republic on November 10, 1793 was enthroned as the goddess of Reason upon the high altar of Notre Dame, the Roman Catholic Cathedral of Paris, and there she received the homage of the revolutionists. Notre Dame was rechristened the Temple of Reason. Another step adopted by the Convention was the ordering of churches and parsonages to be used as school houses and poor houses thus effectively preventing public and official worship. The Feasts of Reason both at Paris and elsewhere soon "degenerated into mere orgies, disreputable women playing the part of goddesses and enacting bacchanals in the churches" (Martin, 1877, p.552). The precarious situation during the Reign of Terror forced many Christians to renounce their trust in God. Assessing the situation, Kuiper (1964) pointed out that "it is not possible to say how many Protestants as well as Catholics renounced their faith at this time, but the number was large" (p.310). Although the Convention passed a decree reaffirming the principle of the freedom of worship, the Directory and its regime were basically anti-Christian. The interests of Christianity and European civilization were no longer regarded as two expressions of the same reality. In other words, there was a signal of the demise of Christendom.

Kings initially viewed themselves as God's representatives on earth and considered all disobedience and rebellion to be sinful. A dangerous feeling of infallibility, considerable serenity and moderation therefore gained control of monarchs. The French Revolution completely repudiated this divine right of kings and "asserted the doctrine that the right to rule came from the people" (The World Book Encyclopedia, vol.5, 1971, p.199). Although Napoleon eventually recognized the Roman Catholic religion as the religion of the great majority of French citizens, he did not make it the established religion. The clergy were to be paid by the state but the property taken from the Roman Church in 1790 was not to be returned to it. In fact, Latourette (1953) observed with brutal truth that Napoleon "regarded the church as an institution which must be recognized and used for his purposes" (p.1011).

The French Revolution and Napoleon brought grave embarrassment to missions. The direct result was a sharp decline of the faith in some geographic frontiers. Few missionaries were sent from Europe and it was difficult to render aid to those already in the field. The Society of Foreign Missions of Paris was compelled to seek headquarters outside of France. The Congregation of the Propagation of the Faith, the bureau through which the Papacy supervised missions abroad, was driven out of Rome. This led to a marked falling off in numbers and morale of the Roman Catholic community in India. Adverse domestic conditions coupled with the handicaps in Europe threatened the extinction of the church in China. The occupation of Spain by Napoleonic armies and the attack on Portugal greatly affected missions in Latin America. Conditions in Russia were also adverse. Parishes lost the right of electing their clergy, a privilege enjoyed since the era of Peter the Great. In a brilliant summary, Noll (2000) commented that "turmoil from the French Revolution and then the wave of national liberation movements fostered by Napoleon further diminished European concern for cross-cultural Christian expansion" (p.274). The revolution greatly affected Lutherans in the German states. War and suffering revealed that skepticism and infidelity were not sufficient to meet the needs of the human spirit and multitudes turned again to religious faith. The old Holy Roman Empire was dissolved in 1806, stimulating the strengthening of independent states like Austria and Prussia. Later in the century, this contributed to the unification of the German people under the leadership of Prussia. Calvinism in Europe also felt the shock of the French Revolution. Skepticism had already weakened this group in France, Switzerland, the German states and the Low Countries. According to Baker (1959), the "political conditions that continued through the Congress of Vienna in 1815 brought disorganization and uncertainty to continental Calvinism" (p.321).

Beyond the dark clouds were shades of silver lining, which several scholars tend to overlook. Perhaps a positive view was that "society was being directed toward the good of the whole community instead of toward the benefit of a tiny elite of kings, nobles and bishops" (Noll, 2000, p.248). Grievous as were the losses suffered by Christianity, "there was ample evidence that the faith was by no means moribund" (Latourette, 1953, p.1012). Indications of vitality (old and new) were evident. These could be found among the Roman Catholics of the eastern churches and in Protestantism. If anything, "secularization of the west was not going to blot out the faith" (Noll, 2000, p.260). Liberal, sectarian and traditionalist responses to the marginalization of European Christendom all had notable vigor though at varying degrees. European thought was skillfully sifted in a new world in order to preserve an intellectually vigorous Christian faith. Groups like the Oxford Movement applied lessons of the early church of the perils of the present. In his stimulating Church History lectures at West Africa Theological Seminary, Lagos, Nigeria, Dr. William Faupel observed that secularization is not inherently evil and argued that there must be a positive interaction, that is, taking the gospel in the mindset of the people.

RELEVANCE TO CONTEMPORARY CHRISTIANITY

Many biblical scholars agreed that the punctuation of papal power in France was a fulfillment of prophecies of Daniel 7 and Revelation 13, which they believed predicted the demise of Roman Catholicism. In this light, Faupel (1996) observed that "the French Revolution became the Rosetta Stone by which all scriptural prophecy could be correlated with the events of human history" (p.92). The lessons for contemporary Christianity are significant.

Righteousness exalts a nation but sin is indeed a reproach to any people. Even today, the Wesleys are credited with saving England from a bloody, political revolution such as befell France. While the common people were as oppressed and deprived as the French, the English people could cope with their oppression because of their faith in God and their adherence to Christian principles. The English revival caused the people to look to God for hope whereas the French had only politicians and atheistic philosophers. The lesson is that God can avert destruction in a nation that acknowledges Him as Saviour. The situation in Sierra Leone in May 2000 is a case in point. God miraculously saved the nation at a time when destruction loomed large. The nation responded to the call to shout 'Jesus' at 5:00 p.m. on Monday May 9 2000. God honoured this demonstration of faith and reliance on Him as the only hope. The peaceful elections in May 2002 and August/September 2007 could also be attributed to the redeeming work of God in a land where He is exalted. In like manner, Horton (1993) firmly believed that "God brought about a peaceful change in the protestant land of England, in contrast to the turmoil of the Roman Catholic France" (p.72).

Secondly, the church in any nation should not fraternize with the state to oppress masses since the latter could rebel with frenzied violence. In France, the revolutionists demonstrated that "they could break down barriers if they were driven to desperation" (Rowe, 1931, p.420). Furthermore, ideas that glorify man and sentence God to temporary or permanent exile could be dangerous to any nation. The French Revolution shocked Europe and awakened people to the power of ideas and forces that had become part of western culture. For many, "those ideas and forces connoted the disruptions and destruction that could be expected from unrestrained rationalism" (Manschreck, 1974, 298).

From the study, the researcher realizes that pagan religions and ideas could penetrate areas once dominated by Christianity as a result of the state of the church. During his lectures, Dr. Faupel lamented that an impending doom could await the church in North America because of inherent weakness including racist Christian policies. As Rodney observed (1972), "racism...[was] a set of generalizations and assumptions, which had no scientific bias, but...rationalized in every sphere from theology to biology" (p.99). Contemporary Christianity should realize that it should not be the cold impotent ash (like the church in France before the revolution) but a vibrant church fulfilling the Great Commission. Sumrall (1980) caustically dismissed refusal to spread the gospel as "reckless spiritual homicide" (p.8). The contemporary church must be willing to sacrifice like Christ and the saints of old if the earth should be filled with the glory of God as the waters cover the sea. Houghton (1980) hoped that the contemporary church would be mindful of the fact that "when the church goes astray, denying Him who had bought His people with His precious blood, the Lord [sends] trials and afflictions to correct His unfaithful children" (p.34).

CONCLUSION

The above notwithstanding, the blood of a martyr is seed for the church. After the French Revolution, Christianity, probably to the dismay of the revolutionaries, did not die. Truth (Jesus) was in the grave for three days but eventually resurrected. Persecution, in the history of Christianity, could be regarded as a stepping stone rather than a stumbling block. Fire did not beget cold and impotent ash. After the French Revolution, the church became much more involved in speaking on relevant issues of the day. Christianity was viewed from a different perspective. Evangelism was given a thoughtful consideration. In spite of all the negative effects of the French Revolution, the brand of Christianity that emerged transformed itself by positively interacting with the philosophical mindset of the day.

LIST OF REFERENCES

Baker, Robert A. 1959. A survey of Christian history. Nashville: Broadman Press.

Cairns, Earle E. 1981. Christianity through the centuries: a history of the Christian Church. 2nd ed.

Grand Rapids, Michigan: The Zondervan Corporation.

The Encyclopaedia Britannica. 1989 ed., s.v. "French Revolution".

Faupel, William. 1996. The everlasting gospel: the significance of eschatology in the development of Pentecostal thought. Sheffield: Sheffield Academic Press.

Harman, A.M. and A.M. Renwick. 1999. The story of the church. 3rd ed. Leicester: Varsity Press.

Horton, Beka. 1993. 1980. Sketches from church history. Pennsylvania: The Banner of Truth.

Kuiper, B.K. 1964. The church in history. Michigan: The National Union of Christian Schools.

Latourette, Kenneth S. 1953. A history of Christianity. New York: Harper and Row Publishers.

Lefebvre, George. 1947. The coming of the French Revolution. New Jersey: Princeton University Press.

Lewis, C.S. 1970. God in the dock: essays on theology and ethics. Michigan: William E. Eerdmans Publishing Co.

Manschreck, Clyde L. 1974. A history of Christianity in the world: from persecution to uncertainty.

New York: Prentice Hall.

Martin, Henri. 1877. A popular history of France from the first revolution to the present time, Vol.1.

Philadelphia: The Westminster Press.

Noll, Mark A. 2000. Turning points: decisive moments in the history of Christianity. 2nd ed.

Grand Rapids, Michigan: Baker Academic.

Rodney, Walter. 1972. How Europe underdeveloped Africa. London: Bogle L'Ouverture Publications.

Rowe, Henri K. 1931. History of the Christian people. New York: The Macmillan Company.

Sumrall, Lester. 1980. Where was God when pagan religions began? Indiana: LeSEA Publishing Co.

Vos, Howard F. 1960. Highlights of church history. Nebraska: Back to the Bible Publishers.

The World Book Encyclopaedia, 1971 ed., s.v. "Divine rights of kings".

The World Bank Encyclopaedia, 1971 e.d., s.v. "French Revolution".

AUTHOR SIGNATURE

Oliver L.T. Harding, who obtained his GCE O & A Levels from the Sierra Leone Grammar School and the Albert Academy respectively, is currently Senior & Acting Librarian of Fourah Bay College, University of Sierra Leone. He is a part time lecturer at the Institute of Library, Information & Communication Studies (INSLICS), Fourah Bay College and the Extension Programme at the Evangelical College of Theology (T.E.C.T) at Hall Street, Brookfields; Vice President of the Sierra Leone Association of Archivists, Librarians & Information Scientists (SLAALIS); a member of the American Theological Library Association (ATLA) and an associate of the Chartered Institute of Library & Information Professionals (CILIP). His certificates, secular and sacred, include: a certificate and diploma from the Freetown Bible Training Centre; an upper second class B.A. Hons. Degree in Modern History (F.B.C.); a post-graduate diploma from the Institute of Library Studies (INSLIBS, F.B.C) a masters degree from the Institute of Library, Information & Communication Studies (INSLICS, F.B.C.) and a masters degree in Biblical Studies from West Africa Theological Seminary, affiliate of the University of Nigeria, Nsukka, where he won the prize for academic excellence as the Best Graduating Student in 2005. Oliver, a writer, musician and theologian, is married (to Francess) with two children (Olivia & Francis).

Email: oltharding@yahoo.com

Mobile: 232-2233-460-330

Free Agent Nation -- The Way To Work In The 21st Century

"Free Agent Nation," a book by Daniel H. Pink, shows that

the American way to work in the 21st century is moving away from

employment to self-employment. That's marvelous news.

At least 33 million Americans now work for themselves. The

Industrial Revolution is over in America, and self-employment is

surging in "Free Agent Nation," America in the 21st century.

You must become a "free agent," too.

The number of union members is now only half as many as the 33 million self-employed. Unions, once useful and powerful, are now irrelevant, comical and feeble (but still heavy-laden with lots of cash and leaders practicing leftist political mischief). Union membership is plummeting because the Industrial Revolution ended.

Today's largest "employer" is not an industrial giant. It's Manpower, Inc.,the temp services firm, because many people are now permanent temporary workers, moving from assignment to assignment (a form of free agency).

Another form of free agency, being a NLF player, is more lucrative.

Traditional jobs are disappearing--some in obsolete industries, while others move to foreign countries (known as "offshore outsourcing").

Why pay an American worker $15 per hour when workers in China, earning an average of 61 cents per hour, can manufacture things far cheaper?

Technology brings increased productivity yet permanent job losses for many millions, since technology allows far fewer people to produce just as much.

Don't believe in the hollow political rhetoric about new job creation.

Although politicians will say anything to get elected, they have no power to create jobs. Businesses create jobs, when and if needed.

We predict that jobs will continue to decline. Our economy needs far fewer newly-created jobs, not millions more. But America needs millions more self-employed persons until 80% are self-employed, as before the Industrial Revolution started.

The U.S. Bureau of Labor Statistics finds that, although millions of jobs were lost since 2000, some 1.9 million new businesses were created during the same time.

So, these job losers are not homeless people eating out of garbage cans, as some politicians suggest, but are founders of their own new businesses.

Afraid to be self-employed? Think it's too risky? Jobs are more of a risk to your finances, family, physical and mental health and happiness than self-employment. Self-employed people are twice as likely to earn more than $75,000 annually than employees.

Dread returning to work Monday morning? Don't worry. Since there are many more heart attacks on Monday morning than other days and times, possibly caused by fear of returning for a week of more job stress, most hospitals increase staff at that time.

Is being confined to a cardiac care unit more pleasant that returning to work on Monday?

Working for yourself first means thinking for yourself, not following the flawed and outdated ideas, whims, dictates and of others.

H.L Mencken (1880 to 1956), a famous American journalist, said that people who do not think for themselves belong to a species called "Boobus Americanus."

A "Boobus" is wimpy and spineless, has few ideas of his/her own, and can be pushed around easily by employers, friends, family, intrusive government and sometimes a church and/or denomination.

America's conventional medical system ("the sickness industry") and its economic hucksterism, the moronic popular culture, busybody family members, unsuccessful like-minded friends, and sometimes a spiritually dead yet domineering churches--these things all enslave a "Boobus."

A "Boobus" in corporate management is called "The Organization Man," (described by author William H. Whyte in his book of the same name), an executive or manager continually sucking up to the boss, craving a larger desk, bigger office, more petty bureaucratic power, an annual "merit" raise, a hefty bonus, stock options, executive perks such as a gold key to the executive wash room, and material and high society benefits to impress others such as company-paid country club memberships.

An "Organization Man" loves to perpetuate the status quo, stifle innovation, exercise control by writing and following worthless procedures, attend sterile corporate committee meetings, and squeeze out smart, creative subordinates deemed to be a "poor fit" with the firm.

"Free Agent Nation" has a chapter named "Bye, Bye Organization Guy." Both the "Organization Man" and long term employee are becoming part of a closed chapter in American history. Don't be left behind as a discarded particle in the dust bin of American history. Work for yourself instead.

Neither a "Boobus" nor an "Organization Man" be. Don't continue to live in the past. In today's world, the "old days" sometimes means last year. Change happens fast. You must keep up with it.

The first step to being a "free agent" is to free yourself from the dominion and influence of others and start thinking for yourself in all areas of your life, getting sage advice when needed.

You must work for yourself in "Free Agent Nation," marching to your own drumbeat and cheerfully disregarding advice from whiny, chronically unsuccessful, people--those depending on a change in the weather, good luck, winning a lottery, receiving an inheritance, finding a "dream job" (what an oxymoron!), or qualifying somehow for womb to the tomb government largesse.

John J. Alquist owns and operates Alquist Enterprises. John is a professional speaker, author, and business consultant. Visit John online at http://www.tell-it-well.com Or contact him at john@tell-it-well.com