The author, Göran Greider, recounts a youthful, radical act of distributing forms for leaving the Church of Sweden, ironically juxtaposed with his present-day contemplation of the same action, though for vastly different reasons. His younger self, an avowed atheist, neglected to submit his own form, inadvertently remaining a member. His older self, now a believer in a more modern, less defined sense, has come to appreciate the Church’s role in fostering a moderate religiosity that accommodates a secular society, thus allowing progressive aspects of faith to emerge. However, the Church’s current stance on forestry practices now compels him to reconsider his membership.
Greider’s potential departure stems from the Church’s handling of its vast forest holdings – the fifth largest in Sweden, a legacy known as ”clergy salary assets.” He expresses initial enthusiasm for a comprehensive review commissioned by the Church Board, led by Göran Enander, former Director General of the Swedish Forestry Agency. Enander, known for his ecological principles, was tasked with developing a sustainable forestry approach encompassing ecological, social, existential, and spiritual dimensions. The resulting proposal offered a pragmatic shift away from the prevailing, unsustainable clear-cutting practices favored by large forestry companies, focusing solely on short-term profits.
Enander’s recommendations included designating 20% of Church forests for protection, emphasizing carbon sequestration and biodiversity, and implementing close-to-nature forestry on an additional 33%. While still allowing for substantial logging and revenue generation on the remaining areas, the proposal advocated for a more responsible approach, including replacing invasive contorta pine with native Swedish pine. This balanced approach seemed to offer a path toward a more sustainable future for the Church’s forests, satisfying both economic and ecological concerns.
However, the positive anticipation surrounding Enander’s recommendations quickly soured. Traditional forestry proponents within the Church mobilized to undermine the report’s findings. Greider cites the Supermiljöbloggen, highlighting the efforts of diocesan forestry officials to discredit Enander’s conclusions, even pressuring the Swedish University of Agricultural Sciences (SLU) to produce counter-arguments, subtly threatening to withdraw Church funding. These actions reveal a deep-seated resistance to change and a prioritization of short-term profit over long-term sustainability, mirroring the practices of the broader forestry industry.
The author expresses profound disappointment in the Church’s apparent embrace of the same shortsighted, profit-driven forestry policies as the industry and government, a stance that clashes with his own values and those of many other members. This internal conflict, between the Church’s stated values and its actions, forms the crux of Greider’s disillusionment. He sees the Church’s behavior as a betrayal of its responsibility to act as a steward of the environment and a moral leader in society.
Ultimately, Greider’s decision to remain in the Church hinges on the actions of Archbishop Martin Modéus. He calls upon the Archbishop to intervene, advocating for the preservation of forests and a more ethical approach to forestry management. This appeal frames the Archbishop’s potential response as a decisive factor not only for Greider’s membership but also for the Church’s credibility in the face of mounting ecological concerns. The author’s internal debate reflects a broader societal tension between economic interests and environmental responsibility, urging the Church to take a principled stand on this critical issue.
