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Climate Justice: Ethics, Energy, and Public Policy (review)

whom he accuses of idealizing the church and reductively denigrating the world, especially in his blanket condemnation of “liberalism.” Biggar attributes the same misunderstanding of liberalism to John Milbank and the other Radical Orthodox theologians, whom he accuses of spending too much time on critical concepts and not enough time with concrete cases. For Biggar, the church ends up as something not essential but still important, charged with the task mainly of making explicit what is implicit, of telling the world what it probably intuitively already knows. Yet, at the same time, he claims that Christian moral theology can only retain its integrity by “sticking to its basic theological guns and being discriminating in its giving and taking” (110). Biggar knows this position will attract criticism that he is trying to “have his cake and eat it too,” and while his effort to rise above polemics is admirable, there is still much work to be done. For example, Biggar neglects to address the liturgy and sacraments. If the sacraments really do point us to a revealed and supernatural good, how do they fit into Biggar’s idea of the role of the church? Furthermore, how are Christians to take seriously the Great Commission if “behaving in public” requires that Christians do not try to impose their views on others? Biggar offers an important and timely scholarly contribution that clarifies the zeitgeist underlying all three books—recognizing that “distinctive” is not always “good,” especially in matters of religion in the public square. Biggar has advanced, but has far from concluded, the ongoing question of the distinctiveness of Christian ethics in the public square.