Stories like these pull us into prayer – grief for those who perished, anguish for those in harm’s way, gratitude for the people saving everyone they can, and a rising tide of anger and resolve: we will not stand idly by as people drown and are dislocated in extreme storms like these.
Part of a faithful response is concrete and immediate: if we live nearby and have a boat or clothes to spare, we can offer what we have. Wherever we live, if we have money to spare, we can donate to a disaster relief organization, including faith-rooted groups such as Episcopal Relief and Development and Church World Service.
Climate scientist Michael E. Mann of Pennsylvania State University likewise confirmed the connections between climate change and Harvey’s destructive power. In his article entitled, “It’s a fact: climate change made Hurricane Harvey more deadly,” Mann pointed out that, while climate change did not “cause” Harvey, “Harvey was almost certainly more intense than it would have been in the absence of human-caused warming, which means stronger winds, more wind damage and a larger storm surge.”
This week, author and social activist Naomi Klein also pointed out that Harvey “didn’t come out the blue”: it was just the kind of extreme weather event that climate scientists have long been predicting. Surely now is the time, she argues, to have a serious policy debate in this country about the host of questions that Harvey raises: What kind of energy should we rely on (a question, she points out, “with jarring implications for the dominant industry in the region being hit hardest: oil and gas”)? What kind of safety net do we need to provide for the poor, the ill, and the elderly, given their vulnerability in times of disaster and given the certainty that storms like Harvey are only a harbinger of the climate-related storms that lie ahead?
Journalist Wen Stephenson is also attuned to the links between climate change and social justice. In an article with the bold headline, “Houston’s Human Catastrophe Started Long Before the Storm,” he writes: “Our unfolding climate catastrophe… is rooted in social and economic inequalities that render most vulnerable the most marginalized and powerless… Decades of neglect, inequality, and disenfranchisement – to say nothing of heedless development and a lack of flood planning tantamount to criminal negligence – mean that Houstonians of all backgrounds, but especially the poorest and most vulnerable communities, primarily communities of color, have been left utterly undefended.”
Climate change has never been only about polar bears. Stabilizing the climate is about social, racial, and economic justice, too – about treating Earth and each other with reverence and respect. How many more floods need to drown or displace our citizens and destroy our homes before we wake up to the climate crisis and take urgent steps to keep fossil fuels in the ground? How many more vulnerable communities are we willing to sacrifice in order to keep dumping greenhouse gases into the atmosphere and keep enriching fossil fuel industry billionaires?
Meanwhile, as Harvey brings devastation to our Gulf Coast, a record-breaking strong monsoon season in Southeast Asia has caused over 1200 deaths this summer. Thanks to Harvey, Americans are newly aware of the suffering caused by floods exacerbated by climate change. Perhaps now we can look with greater empathy at similar images coming from India, Nepal, and Bangladesh – images of other mothers wading through flooded areas, carrying their children in their arms; images of other homes destroyed and other communities cut off, with no food and clean water for days.
Perhaps now, after seeing what Harvey is doing to Houston, we can look ahead and grasp more clearly – more viscerally – what it means when scientists predict that sea level rise will flood hundreds of American cities in the near future. A new report published by The Union of Concerned Scientists shows that by the end of the century, chronic flooding – defined as flooding so unmanageable that it drives people to move away – “will be occurring from Maine to Texas and along parts of the West Coast. It will affect as many as 670 coastal communities, including Cambridge, Massachusetts; Oakland, California; Miami and St. Petersburg, Florida; and four of the five boroughs of New York City.”
Cambridge, Massachusetts? I was born and grew up there. By the end of the century? I do the arithmetic, figuring the ages of my children and grandchildren. I imagine the social chaos, the streams of refugees, the abandoned buildings.
Will we look back on Harvey (and Katrina and Sandy) as the first in a relentless wave of storms that eventually brought down many of America’s great cities? Or will we look back on Harvey as the storm that finally got the attention of the American public and showed us the urgent need to take action on climate?
Climate change is neither distant nor abstract. It is real, present, and personal. Our country’s President denies the existence and human causes of climate change, and his environmental policies surely make matters worse, but people of faith, and people of good will, refuse to abandon the Earth entrusted to our care.
Tomorrow, on September 1, Christians will mark a World Day of Prayer for the Care of Creation. Whatever your faith tradition, I invite you to join in this planet-wide pause to hold our troubled world in our hearts. I invite you to go outside and appreciate the living world around you – the trees, soil, water, birds, and clouds. I invite you to acknowledge your own grief, anger, and fear about the Earth’s unraveling web of life, and I invite you to seek the guidance, resolve, and courage that come from listening to our deepest inner wisdom, the place where Love dwells.
For millions of Christians worldwide, September 1 marks the first day of the Season of Creation, a season dedicated to lifting up the sacredness of the natural world. Creation Season generally ends on October 4, the Feast of St. Francis of Assisi, the man often called the patron saint of ecology. (For resources to mark this day of prayer and the whole Creation Season, visit Creation Justice Ministries.)
Here in Massachusetts, Episcopal congregations will mark their own Season of Creation, from October 4 through the end of November. In the Diocese of Western Massachusetts, we have assembled a mass of resources to help individuals and communities of faith to mark Creation Season. I hope that you will take a look, and decide how you and your community of faith will act, advocate, learn, and pray on behalf of God’s good Earth. How will you celebrate Creation Season this year? Will you design an outdoor worship service at a place of environmental degradation? Offer prayers to bless solar panels? Preach about the climate crisis? Carry out non-violent civil disobedience to protest a new gas pipeline? Organize a study group?
How will the extraordinary suffering and tragedy of Harvey – much of it endured beyond the reach of TV cameras and crew – strengthen your intention to become an agent of healing and hope?
Text of a keynote address for “An Interfaith Climate Justice Meeting” organized by Springfield Area Interfaith Climate Action Network (SAICAN), held at First Church of Christ, Longmeadow, MA, on October 30, 2016
Thank you for inviting me to speak. I am excited by what you’re up to as a coalition, and very interested to see what emerges from today’s meeting.
I have worked with some of you. Some of you I haven’t yet met. But I greet all of you as friends. I am an Episcopal priest and a long-time climate activist, and I now have the world’s longest job title. I work as “Missioner for Creation Care for the Episcopal Diocese of Western Massachusetts and for the Massachusetts Conference, United Church of Christ.”
I am not a “missionary,” a term that can evoke imperialist, colonial-era associations of forcibly converting someone to a religion, but rather a “missioner”: someone who is sent out on a mission, serving a purpose greater than herself, out of the box, outside the boundaries of a building. And I’m a missioner for “Creation care,” a term, it turns out, that some people confuse with “creationism,” the belief that the universe originated from acts of God that are literally described in the Bible. Being a missioner for “Creation care” (not creationism) means that I’m trying to protect the beautiful world that God created. My Website is RevivingCreation.org, where you can find blog posts, sermons, articles, and more – including an article on how to start a green team, and an article on the roles that communities of faith can play in a time of climate crisis.
My job is like a swinging door: on the one hand, I preach, speak and lead retreats for people of faith, saying that we need to place the climate crisis at the center of our moral and spiritual concern and we need to take action. Then I turn, and I speak to activists who may have no particular faith tradition. I thank them for engaging in the struggle to protect the web of life, which is such urgent and difficult work. I tell them that the only way to keep going, without burning out or going off the rails, is to draw from inner resources of spiritual wisdom, from spiritual practices, and ideally from the support of a spiritual community.
Today the swinging door is an open door: people of faith and climate justice activists are here together in one place! How sweet it is! I hope we can break down (or at least soften) the false split of people into two camps: “spiritual” people (people who pray, meditate, and take time to contemplate beauty of the world; people who give thanks and who attend to their inner lives) and “active” people (people on the front lines who are serving, helping, organizing, advocating). I hope we can keep working to heal that false split, because right now we need people who can do both: people who can tap into their deep inner wisdom and who can also step out to take bold, creative action on behalf of life on this planet.
Christians often say that we need to be good “stewards” of the planet. That’s true. But sometimes the word “steward” can sound rather wimpy, as if it’s enough for us to recycle a can once in a while, or to turn off a light. I think we need a term that is more robust, more full of juice. Maybe we need to be “spiritual warriors” engaged in “sacred activism.”
More than ever we need wise people, bold people, dedicated people, because we’re in the midst of an emergency. The house is on fire. Through burning fossil fuels like coal, gas, and oil, in 200 years – just a blink in geologic time – we’ve pumped so much heat-trapping CO2 and other greenhouse gases into the air that atmospheric levels of CO2 are higher than they’ve been for millions of years. In a TED talk a few years ago, climate scientist James Hanson explained that the added energy (or heat) that we’re pouring into the atmosphere is equivalent “to exploding 400,000 Hiroshima atomic bombs per day, 365 days per year. That’s how much extra energy Earth is gaining each day.” Not surprisingly, this is having a profound effect on planet. In his book Eaarth, Bill McKibben writes: “Our old familiar globe is suddenly melting, drying, acidifying, flooding, and burning in ways that no human has ever seen.” Scientists tell us with increasing alarm that unless we change course fast, we’re on a fast track to catastrophic, runaway climate change that would render the world very difficult to inhabit, perhaps in the lifetime of our children.
I’ve been a climate activist for many years, but I have never felt the rising tide of commitment and momentum that I now feel. I’m deeply thankful for that, even as I am keenly aware that we have a long struggle ahead. Every religion has issued some kind of statement about the moral and spiritual urgency of addressing the climate crisis – here is just one collection, Faith-based Statements on Climate Change, collected by Citizens Climate Lobby volunteers.
Climate change is obviously a scientific issue, an economic issue, a political issue, but it is also a moral issue, a justice issue. The poorest nations and the poorest citizens in each nation are those most vulnerable to climate change, because of flooding, food shortages, and the loss of clean water. As we see in Flint, Michigan, and right here in Springfield, the front-line communities most affected by fossil fuel pollution are often low-income communities and communities of color. The poor are often the people least responsible for causing climate change, and the people least equipped to protect themselves from its effects. As the Pope’s encyclical makes crystal clear, healing the climate is closely connected with securing social justice, racial justice, environmental justice, and economic justice. We can see that very starkly in the struggle going on right now at Standing Rock in North Dakota, in the resistance to the Dakota Access pipeline. And climate change is about intergenerational justice, too, for right now we are stealing a habitable Earth from our children.
So climate change is a justice issue. And it’s a spiritual issue, too. I titled these remarks “Climate change: An emergency of the heart,” because in the face of the climate crisis, it’s so easy to get emotionally overwhelmed, to go into panic mode and be flooded by anxiety, or to shut down entirely, go numb and not feel a thing, because we don’t know what to do with our fear and anger and grief.
Each of you probably has your own favorite “go to” strategy for avoiding your feelings. Here are a few popular methods. Some of us get into our heads and give all our attention to mastering the facts – we intend to stay on top of every last fact about the rate of melting ice, every last bit of awful climate news, every single detail about the terms of a Senate bill. Don’t get me wrong: I’m all for mastering essential facts and for educating ourselves and staying informed. But sometimes we can get so busy using our wonderful brains to analyze, memorize, conceptualize, and so on, that we lose touch with our inner landscape. Then we wonder why we’re so short-tempered or why we woke up with insomnia or why we got into a car accident. It’s only when we’re connected with our feelings that we have access to our emotional intelligence, to our intuition and moral imagination. When we get into our heads and lose contact with our greater intelligence, we forget who we are and we act, as Joanna Macy puts it, like “brains on a stick.”
Another strategy to avoid our feelings is to get really busy. If I stay super busy, if I have an endless list of things to do, if I try to cram in more tasks in a day than any human beings could possibly accomplish, then I won’t have to feel the clench in my belly or the ache in my heart.
Addictive behaviors are another “go-to” strategy. Don’t like what I’m feeling? Maybe it’s time to do some shopping, eat another cookie, have a smoke, have a drink – there are lots of ways to go numb and repress what’s going on inside.
Yes, we are in a climate emergency. We’re also in an emergency of the heart. We need to learn to be “first responders” to ourselves and to each other. We need to be gentle with ourselves and with each other. We can’t think our way out of anxiety. So I will share three remedies, three spiritual practices for responding to the cry of the heart.
I invite us to pray. I invite us to explore practices that quiet our minds, bring us into the present moment, and help us listen to our deepest wisdom. This could include practices of mindfulness, practices of gratefulness, practices of meditation and contemplative prayer. Practices like these help us to open to the deep inner wisdom that is always speaking in our hearts. Practices of prayer and meditation help us to listen to the inner voice of love.
Here’s a quote from Thomas Merton, the 20th century Trappist monk and prolific writer who practiced contemplative prayer: “If we descend into the depth of our own spirit and arrive at our own center, we confront the inescapable fact that at the root of our existence we are in immediate and constant contact with God.”
That’s a very different image of God than the one we may be used to. God is not “out there,” far away in the heavens. God is “in here,” closer than our next breath.
I invite us to allow ourselves to grieve. We have lost so much, and there is more loss ahead. I invite us to let ourselves feel the pain so that we are able to move forward and to be fully alive. Until we allow ourselves to grieve, parts of ourselves will stay numb, even dead.
A couple of weeks ago I attended a climate summit in Washington, DC, and I happened to be seated beside the Executive Director of the US Climate Action Network. Our task at each table was to do a go-round and to name the top three things that need to be done in order to tackle climate change. The first suggestion from this activist was: Grieve.
Let me add that there are two ways to grieve: one is to grieve alone, in a state of despair – the kind of grief that does not bring healing. The other way to grieve is to grieve within the embrace of love. If we believe in God, we do this when we pray our grief: we grieve in the presence of a loving God who embraces and shares in everything we feel. But whatever our religious beliefs, we can grieve with each other and we can hold each other with love.
Finally, I invite us to discover who we really are. I brought in this icon of St. Francis, who is often called the patron saint of ecology. You can see that Francis didn’t think that that he was alone and that his identity stopped with his skin. He is interpenetrated by other creatures – by wolf, bird, turtle, and snake – and even by elements like wind and fire. He spoke of Brother Sun and Sister Moon.
Francis’ daily prayer was “Who are you, God, and who am I?” Pray that prayer for a while and see what happens! Our identity does not stop with our skin!
When we experience ourselves like that, as interpenetrated with all of life, then we know that when we take action to save life on earth, we do so in the company of the trees, of the earth and sky. When we stand up for life – when we get arrested in a protest against fossil fuels, when we divest, when we take whatever actions we’re called to take – the trees are thanking us. The animals are thanking us. We are not alone. The whole creation is offering its support.
Thank you for the work you’re doing to re-weave the web of life. I may have the title, “Missioner for Creation Care,” but I only hold that title on your behalf. Each of you – everyone in this room, every single one of you – you too are missioners for Creation care.
Imagine there is a fire in your house. What do you do? What do you think about? You do whatever you can to try to put out the fire or exit the house. You make a plan about how you can put out the fire, or how you can best exit the house. Your senses are heightened, you are focused like a laser, and you put your entire self into your actions. You enter emergency mode.
These are the opening lines of a fascinating essay that every climate activist and every faith leader should read.
“Leading the Public into Emergency Mode: A New Strategy for the Climate Movement” recognizes that when we face an existential or moral crisis, we can pull back into paralyzed inaction or rush about in panicked, ineffective, chaotic action. But choosing between paralysis and panic is not our only option. Instead, we can enter a state of consciousness in which we become highly focused and purposeful, pour our resources into solving the crisis, and accomplish great feats.
Margaret Klein Salamon, author of the article and the Founding Director of The Climate Mobilization, calls this “emergency mode.” She considers emergency mode a particularly intense form of flow state, which has been described as an “optimal state of consciousness where we feel our best and perform our best.” She cites Mihaly Csikszentmihalyi, the psychologist who pioneered the study of flow and who described it as: “Being completely involved in an activity for its own sake. The ego falls away. Time flies. Every action, movement, and thought follows inevitably from the previous one… your whole being is involved, and you’re using your skills to the utmost.”
When we enter emergency mode, inertia or panic are replaced by focused, productive action toward a few critical goals. Non-essential functions are curtailed. Failure is not an option.
In ordinary times, a country is governed in what Salamon wryly labels “normal political-paralysis mode.” We experience a lack of national leadership, and politics is “adversarial and incremental.” By contrast, when a country is in emergency mode, “bipartisanship and effective leadership are the norm.” People work together because they face a shared and urgent threat.
Salamon accurately calls the climate crisis “an unprecedented emergency.” She writes: “Humanity is careening towards the deaths of billions of people, millions of species, and the collapse of organized civilization.” Her article and her organization, The Climate Mobilization, are devoted to developing strategies to mobilize an emergency response. Although I don’t agree with all her policy recommendations, I believe that her basic framing of the challenge is just right.
Most faith communities do not recognize the climate crisis and are not in emergency mode. Yet when faith communities enter this heightened state of awareness about our planetary emergency, we have significant gifts to offer.
I. When faith communities understand the climate crisis and enter emergency mode, what roles do we play? We…
• Address helplessness
People who are secretly worried about climate change often don’t take action because they feel helpless and overwhelmed (“The situation is dire. What difference can I possibly make?”). Faith communities address helplessness in multiple ways, both directly and indirectly. For instance, gathering for worship can be understood as turning toward a Higher Power (God, divine Mystery, Creator, Source) in whose presence we are uplifted, and feel our strength renewed. Entrusting ourselves to God can release within us unexpected power “to accomplish abundantly far more than all we can ask or imagine” (Ephesians 3:20).
• Face facts
A person of faith is someone who is committed to the search for truth. A Zen Buddhist might speak of facing reality as it is. A Jew, Muslim, or Christian might speak of relating to an all-seeing, all-knowing God who is truth and who leads us into all truth. At their best, the Abrahamic faiths believe that God has given us the capacity to learn about the created world through the lens of science. Science is one important avenue to discovering what is true. People of faith try to see through self-deception and illusion in their quest to discover what is true and to live their lives in accordance with the truth.
Truth includes both material and spiritual realities. By definition, facts are true until proven otherwise. We do not have any right to our own facts.
Science has established that climate change is real, largely caused by human activities, already inflicting widespread damage, and, unless humanity swiftly changes course, on track to make it difficult or impossible for civilization to continue to exist. We know that 80% of known fossil fuel reserves must stay in the ground, lest we plunge past the point of no return. We know we must make a just and swift transition to a clean energy economy.
Such facts are difficult to face and absorb. But faith communities have the capacity to face facts, tell the truth, and dismiss denial. We trust, and are accountable to, a sacred reality that includes and transcends the material world. From this vantage point, faith communities are uniquely positioned to see through the lies of climate denial. Thanks to our commitment to the truth, we can let go the comfortable fibs and fantasies we may be tempted to tell ourselves (“I don’t need to change; I can continue with business as usual; climate change is someone else’s problem”). We also seek to uncover the confusion, misinformation, and lies about climate change that are deliberately spread by the fossil fuel industry and by the political leaders they fund. Not to do so is to participate in idolatry and to betray our own commitment to bear witness to the truth.
As a Christian, I believe that a religion that directs our gaze to a suffering, dying man on a cross is a religion that can face painful facts. As a Christian, I also believe that perceiving God’s presence in the very midst of suffering and death is a gateway to transformation and new life.
• Provide vision “Where there is no vision, the people perish” (Proverbs 29:18, KJV).
Climate science has done its job, giving us essential facts about the potentially catastrophic consequences of continuing to burn fossil fuels. But facts alone are not sufficient to persuade people to take meaningful, concerted action. For that, we need vision – a shared goal, purpose, and values. This is what faith communities can do: lift up a vision of people living in just and loving relationships with each other and with the whole Creation, a vision energized by a deep desire for God’s love to be fully manifest in the world. Faith communities have a vital role to play in inspiring action to safeguard the world that God entrusted to our care.
As Antoine de Saint Exupery observed, “If you want to build a ship, don’t drum up people to collect wood and don’t assign them tasks and work, but rather teach them to long for the endless immensity of the sea.” Simon Sinek makes the same point in his terrific TED talk, “How Great Leaders Inspire Action,” when he says, “Martin Luther King, Jr. gave the ‘I have a dream’ speech, not the ‘I have a plan’ speech.”
• Offer hope
Human beings hope for so much: we want a good future for our kids; we want a livable world; we want the web of life to remain intact. The climate crisis challenges these cherished hopes. It renders uncertain the future of the whole human enterprise.
Faith communities offer a context in which to explore and take hold of the kind of hope that does not depend on outward circumstances but that emerges from a deep and irrepressible place in the human spirit. Animated by a radical, God-given hope, people of faith throw themselves into healing the Earth and its communities, human and other than human. Active hope – actively embodying ones deepest values and being ready at every moment to welcome and build the longed-for future – is a path to joy.
• Renew love
Climate change is a “threat multiplier” that exacerbates existing problems, such as poverty, hunger, terrorism, refugees on the move, and the spread of infectious diseases. Racism, militarism, and xenophobia – the fear of what is perceived to be foreign or strange – are likely to increase as the planet warms and as various groups battle over depleted resources, such as arable land and clean drinking water. Religious groups, like every other group, can be hijacked by fear and become sources of discord and violence.
Yet the deep message of all the world’s religions is that we are interconnected with each other and with the Earth on which all life depends. Faith communities can help to restore our capacity to love God and our neighbor. The climate crisis is already bringing together leaders and members of many faiths in a unified call to protect Earth and all its inhabitants, human and other than human. Pope Francis’ landmark encyclical on climate justice, Laudato Si’, generated an ardent and enthusiastic response from diverse faith communities around the world.
In a sermon, a D’var Torah, or a dharma talk, in prayer circles, worship services, and meditation groups, in pastoral care, outreach, and advocacy, faith communities can renew our intention and deepen our capacity to act in loving ways, to respect the dignity of every human being, and to cherish the sacredness of the natural world.
Faith communities speak to the heart of what it means to be human. When people are going mad with hatred and fear, only love can restore us to sanity.
• Give moral guidance
The climate crisis raises existential questions about the meaning, purpose, and value of human life. What is our moral responsibility to future generations? What does it mean to be human, if human beings are destroying life as it has evolved on this planet? How do we address the anger, self-hatred and guilt that can arise with this awareness? How can we live a meaningful life when so much death surrounds us? How determined are we to radically amend our personal patterns of consumption and waste? What does living a “good” life look like today, given everything we know about the consequences of over-consumption, inequitable distribution of resources, and being part of (and probably benefiting from) an extractive economy that depends on fossil fuels and unlimited growth?
Faith communities provide a context for wrestling with these questions, for seeking moral grounding, and for being reminded of such old-fashioned values as compassion, generosity, self-control, selfless service, simple living, sacrifice, sharing, justice, forgiveness, and non-violent engagement in societal transformation.
Maybe we should think of the climate crisis as our doorway to enlightenment. The climate crisis challenges us, individually and collectively, to expand our consciousness and to live from our highest moral values. As Jayce Hafner points out in an article published in Sojourners, “I’m Ready to Evangelize…About Climate,” “The act of confronting climate change calls us to be better Christians in nearly every aspect of our lives.”
I expect that this is true not only for Christians, but for people of every faith.
• Encourage reconciliation and seek consensus The coal miner who just lost his job… the CEO of a fossil fuel company who is making plans to drill for more oil… the woman whose home was destroyed by Hurricane Sandy… the farmer watching in despair as his crops wither from a massive drought… the construction worker laying down pipeline for fracked gas… the activist arrested for stopping construction of that pipeline… these are just some of the people who probably have wildly divergent views about the climate crisis and who may feel harmed by and angry with each other.
The climate crisis includes both victims and offenders. To some degree (though to quite different degrees) all of us bear some responsibility for the crisis. At the same time, all of us have a part to play in healing the damage and contributing to a better future. As we work to transition to a clean energy economy whose benefits are available to all communities, we need all hands on deck. Entering emergency mode requires that people work together toward a shared and deeply desired goal, and we need the participation and input of every sector of society as we try to protect our common home. As an African proverb puts it, “Two men in a burning house must not stop to argue.”
Faith communities can provide settings for difficult conversations, active listening, and “truth and reconciliation” groups modeled on the Truth and Reconciliation Commission that was formed in South Africa in the 1990’s after apartheid was abolished. By expressing compassion while also holding groups and individuals morally accountable, faith communities can create possibilities for reconciliation and collaboration that would otherwise never exist. What’s more, because of their historic commitment to the oppressed, marginalized, and poor, faith communities can give voice to the needs of people and all creatures who are generally ignored or exploited by the people in power.
• Allow emotional response The climate crisis can make us go numb. Why think about the enormous stretches of coral reefs in Australia that just died in less than two months? What can we possibly feel in response to the acidifying ocean, the children choking from asthma in our inner cities, the rising seas, the ever-increasing droughts and floods, and the cascade of species going extinct?
It is hard enough to face our own mortality or to mourn a loved one’s death. How do we begin to explore our fear and grief in response to the ecocide going on around us – much less express it? How do we move beyond despair?
Faith communities can give us practices, teachings, and rituals that allow us to feel, express, accept, and integrate the painful emotions evoked by climate change.
To ignite and sustain an emergency response, society needs to overcome what Salamon calls our “affect phobia,” our tendency to repress our feelings and to react to climate change only in terms of intellectual analysis and facts (How many heat records were broken last month? How many parts per million of CO2 are in the atmosphere now?). With the support of communities of faith, we can protect our human capacity to feel our emotional responses to the crisis without being overwhelmed by grief. Our emotions can also become a source of energy for constructive action to address the emergency.
(For a comprehensive overview of the psychological impacts of climate change, take a look at “Beyond Droughts and Storms,” prepared by ecoAmerica and the American Psychological Association.)
• Offer pastoral care Faith communities can provide practical and spiritual assistance during climate-related disasters such as hurricanes, floods, and wildfires. Congregations can make “disaster preparedness plans,” prepare a response in collaboration with local agencies, and develop networks of communication. One leader involved in this kind of preparation comments that congregations can be “sanctuaries of hope in times of disasters.”
Faith communities can also provide comfort and solace day by day. We can develop networks of pastoral care and spiritual outreach to address the rising rates of depression, anxiety, and other psychological challenges that are associated with climate change, being mindful that low-income communities may be particularly vulnerable to climate-related stressors.
• Heighten reverence for nature In a society that treats the natural world as an object to master, dominate, and exploit, faith communities can call us back to the sacredness of the Earth. Faith communities can support the efforts of land trusts to preserve farms, woods, wetlands, and open space (to locate your local land trust, visit Land Trust Alliance); can partner with organizations to bring inner-city children into natural settings; and can sponsor retreats and hikes that explore the wonders of Creation. Faith communities can learn, and help others to learn, what a stone or cloud or bird can teach (see, for instance, “Opening the Book of Nature,” developed by National Religious Coalition on Creation Care). They can help people from different religious background to become environmental leaders (see, for instance, the programs of GreenFaith and of The Center for Religion and the Environment at Sewanee). Some communities of faith gather for spiritual practice outside. For instance, Church of the Woods in Canterbury, NH, founded by the Rev. Steve Blackmer, is a new kind of “church”: “a place where the earth itself, rather than a building, is the bearer of sacredness.”
• Inspire bold action
Faith communities have a long history of leading movements for social and environmental justice, from child labor to women’s rights, peace, the abolition of slavery, and the civil rights movement. Faith communities tap into our capacity to dedicate ourselves to a cause that is greater than our personal comfort and self-interest. Faith in God (however we name that Higher Power) can inspire people to take bold actions that require courage, compassion, and creativity.
Faith communities can model best practices for “going green,” such as to get an energy audit, increase energy conservation and efficiency, look into installing solar panels, put in bike racks, replace lawns with community gardens, and so on. But taking care of our immediate buildings and community is just a start. An adequate response to the scope and speed of the climate crisis requires collective action and political engagement.
In the footsteps of trailblazers such as Gandhi and Martin Luther King, Jr., hundreds, maybe thousands, of people, including countless people of faith, have been arrested in recent years as non-violent resistance to fossil fuels continues to grow. With fifteen other religious leaders, I was arrested on May 25 at a prayerful protest against construction of Spectra’s West Roxbury Lateral pipeline in Boston. On June 29 twelve faith leaders – Buddhist, Jewish, Protestant, and Unitarian Universalist – were among 23 people arrested in another protest of the same pipeline. In solidarity with the hundreds of people who recently died from deadly heat waves in Pakistan and India and were buried in mass graves, the clergy led a climate ‘mass graves’ funeral, featuring eulogies, prayers, and mourning, with some of the resisters lying down in the grave/trench for nearly two hours.
By inspiring significant action, such as divesting from fossil fuels and engaging in civil disobedience, faith communities can challenge the deathly status quo of “business as usual” and rouse society out of its apathy and inaction.
For religious leaders who want to network with colleagues to engage in visionary and prayerful civil disobedience, sign up at ClergyClimateAction.org.
To join an epic march, July 14-18, against new gas pipelines that will go all the way to the Massachusetts State House, visit People Over Pipelines.
II. When faith communities understand the climate crisis and enter emergency mode, what tools do we offer?
• Storytelling The myths, tales, parables and stories of religious traditions give us powerful ways to re-imagine our selves and our situation, and to absorb deep (not necessarily literal) truths. Stories speak not just to our rational mind but also to our affections, will, and imagination. From the Judaeo-Christian tradition, stories of Moses confronting Pharaoh and of Jesus healing, teaching, suffering, dying, and rising again – all these and more can be brought to bear to address the climate crisis and to give us courage, guidance, and motivation to act. Recently I learned that activists fighting to stop construction of a trash-burning incinerator in a low-income neighborhood of Baltimore are using the story of Naboth’s vineyard (1 Kings 21:1-21a) to illuminate their own experience of social and environmental injustice and to inspire their own acts of resistance.
• Prayer and silence
Every faith tradition offers practices that teach us how to move out our habitual narrow orbit of self-involvement and to connect with a larger, sacred reality. The climate crisis invites people who until now have felt immune from any desire to pray, to explore practices of prayer and meditation.
Expressive forms of prayer empower us to move beyond denial and numbness and to acknowledge the full range of our feelings. My article, “Feeling and pain and prayer,” originally published in Review for Religious, presents four ways that Christians can pray with difficult feelings. The article also describes how expressive prayer can change us over time, deepening our sense of intimacy with God, our experience of a peace that passes understanding, and our capacity to move from helplessness and hopelessness to effective action.
Contemplative forms of prayer (such as Centering Prayer and mindfulness meditation) strengthen our capacity to sit in silence with the unknown, to accept impasse, and to keep listening and trusting even in the darkness. Practices that lead the mind into silent awareness offer more than a respite from thinking about the climate crisis. They can open us to an intuitive, non-verbal experience of communion, even union, with others, with the natural world, and with ultimate reality. Experiencing our unshakable union with a love that is stronger than death is the great gift of contemplative prayer. Rooted in that fierce and openhearted love, we are guided to actions commensurate with the emergency we’re in.
• Rituals Faith traditions offer a range of ceremonies and rituals that seek to awaken our awareness and revive our relationship with a sacred presence or power beyond the limited world of “I, me, and mine.” In a time of climate crisis, people need rituals that address our fear of death and give us courage to trust in a life greater than death. We need rituals that ask us to name our guilt and regrets, that grant us forgiveness, and that give us strength to set a new course. We need rituals that remind us of our essential connection with each other, with the rest of the created world, and with the unseen Source of all that is. We need rituals that remind us of how loved we are, how precious the world is, and what a privilege it is to be born in a time when our choices and actions make such a difference.
Faith communities have a heritage of holy days, festivals, days of atonement, and liturgical seasons that gain fresh meaning in light of the climate crisis.
• Sermons It takes courage to preach about climate change. If you’re a faith leader who speaks or preaches frequently about the climate emergency, then yours is a rare and much-needed voice. If you’re a member of a faith community whose leaders speak rarely, weakly, or never about climate justice, then please give them steady encouragement to say what needs to be said.
As my climate activist friend and colleague, Rev. Dr. Jim Antal (Conference Minister and President, Massachusetts Conference, United Church of Christ) often says, if clergy don’t preach about climate change every few weeks, then in ten or fifteen years every sermon will be about grief.
• Public liturgies and outdoor prayer vigils Over the years I’ve led or participated in many outdoor interfaith public liturgies about climate change. In the wake of environmental disasters such as the Gulf of Mexico oil spill or Typhoon Haiyan in the Philippines, or on the eve of significant environmental events, such as Pope Francis’ visit to Washington, D.C. or the U.N. climate talks in Paris, people of all faiths often feel a need to gather so that we can express our grief, name our hopes, and touch our deep longing for healing and reconciliation. Faith communities can lead the way in providing public contexts for renewing our spirits, both indoors and outside.
III. What does this add up to? Faith communities can become agents of transformation.
Humanity stands at a crossroads. As individuals and as a species we face a decision of ultimate importance both to our souls and to the future of life. “I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live” (Deuteronomy 30:19).
This is not a fire drill. This is an actual emergency. Martin Luther King, Jr. got it right: we face “the fierce urgency of now.” “See, now is the acceptable time; see, now is the day of salvation!” (2 Corinthians 6:2).
Armed with this knowledge, faith communities can enter emergency mode. Speaking as a Christian, I envision a church in which every aspect of its life, from its preaching and worship services to its adult education and Sunday School, from its prayers to its public advocacy, grasps the urgency of protecting life as it has evolved on this planet. That is the kind of Church that the world needs today.
I am thankful for all people who are willing to face squarely the most challenging, even devastating facts; who reach into their reserves of courage, faith, and hope; and who step out to bear witness in very tangible ways – even in the face of suffering and death – to the ongoing presence and power of a love that abides within us and that sustains the whole creation.
“The huge West Antarctic ice sheet is starting to collapse and slide into the sea in a way that scientists call ‘unstoppable.’ …If ever there were a time to bear witness to our faith that life and not death will have the last word, now would be the time. If ever there were a time to take hold of the vision of a Beloved Community in which human beings live in right relationship with each other and with all our fellow creatures, now would be the time. The collapse of the ice sheet in Antarctica may be ‘unstoppable,’ but so is the love that calls us to stand up for life.”
— Excerpt of my sermon, “Martin Luther King, Jr., and the Climate Movement,” January 18, 2015
NOTE: I was prompted to write this essay after serving on a panel of faith leaders at the 2016 conference of Citizens Climate Lobby in Washington, DC. The panel’s moderator, Peterson Toscano, asked two questions: What role(s) do you see faith communities take on in times of crisis? What tools does your faith tradition offer that can be used to address climate change? The four panelists included Dr. Steven Colecchi (Director of the Office of International Justice and Peace, U.S. Conference of Catholic Bishops), Rachel Lamb (National Organizer and Spokesperson, Young Evangelicals for Climate Action), Joelle Novey (Director, Greater Washington Interfaith Power and Light), and me. The hour was over well before we’d finished exploring the topic. This essay is a bid to extend the conversation.
“Naboth said to Ahab, ‘The LORD forbid that I should give you my ancestral inheritance.’” (1 Kings 21:3)
What a blessing to be with you today! Thank you, Eliot, for welcoming me as preacher and celebrant for this special service that brings together the congregations of St. John’s Episcopal Church and First Congregational Church. As some of you know, I serve as Missioner for Creation Care in both the Episcopal Diocese of Western Massachusetts and the Massachusetts Conference of the UCC. This is my first opportunity to speak to my Episcopal and my UCC brothers and sisters in Christ at the very same time. How cool is that?
It’s particularly meaningful that our two communities are united in worship this morning, because around the world people of many faiths are marking today, June 12, as a day to stand together and lift up the sacredness of the Earth, our common home. Prayers, blessings, songs, and sermons are being offered today from Alaska to Argentina, from New Jersey to New Zealand, as religious and spiritual groups far and wide mark a global day of prayer called Sacred Earth, Sacred Trust.
Today we celebrate the six-month anniversary of the Paris Climate Agreement and the first anniversary of the publication of Pope Francis’ landmark encyclical, Laudato Si. Today we join the chorus of voices announcing that the Earth is holy and that it deserves our protection and care.
Whenever you and I re-awaken to God’s presence in Ashfield’s hills and woods, in the grasses and dirt beneath our feet and in the stars overhead, we discover again that we are connected not only to other human beings but also to everything else. We are part of the web of life: connected by our breath, blood, flesh, and bone to the whole creation. As our Protestant forebear, Martin Luther, pointed out: “God writes the Gospel, not in the Bible alone, but also on trees, and the flowers and the clouds and stars.” God’s love and presence are everywhere – not just in church, not just inside a sanctuary built by human hands, but also outside, in the sea and sky, in the humble tomato plant valiantly trying to grow in my shady garden. The crucified, risen and ascended Christ fills all things, sustains all things, and redeems all things.
Whenever you and I come to our senses and realize that God is giving God’s self to us in every part of creation – in this breeze and bird and leaf, in this breath, in this heartbeat – then reverence springs up in us, and a deep desire to give thanks. We realize again that the Earth is sacred, and in the strength of that heartfelt wisdom we can fight the great battle of our time, which is to protect the integrity of God’s creation, to preserve a habitable planet, and to build a more just and sustainable society.
A record 175 countries have already signed the Paris Climate Agreement, which is an historic first step toward limiting the ravages of climate change. But the Paris Agreement is only a start. It doesn’t go nearly far enough. Its provisions won’t cap the rise of the world’s average temperature at 1.5˚ Celsius above pre-Industrial times, which is the uppermost limit for ensuring a stable climate and livable planet. Unless we get to work in every community and every sector of society to reduce our carbon emissions, unless we push political and corporate powers to keep fossil fuels in the ground and make a swift transition to clean, renewable energy, then the average global temperature is going to shoot far past that critical threshold of 1.5˚ Celsius. Around the world, scientists and activists, vulnerable communities and communities of faith are fighting to avert runaway climate change. Their cry and our cry is “1.5 to stay alive.”
I usually take the Gospel as my sermon text, but this week I must turn to the Old Testament passage, that hair-raising story from First Kings about a powerless citizen being framed and murdered by an unjust king and queen so that they can seize his land. Naboth has a vineyard beside the royal palace. When King Ahab makes what sounds on the face of it like a reasonable offer to buy the vineyard, Naboth turns him down: “The LORD forbid that I should give you my ancestral inheritance” (1 Kings 21:3). Calling the land “my ancestral inheritance” suggests that the land has been in his family for a long time and also that he holds the land in trust. To Naboth the land is not just a commodity, not just real estate, not just a source of profit and gain: it is a gift from God; it is sacred; it is entrusted to his care.
King Ahab is frustrated. He goes home “resentful and sullen” (1 Kings 12:4), lies down on his bed like a pouting child, and refuses to eat. Enter, then, the strong negative character of the story, Queen Jezebel, who basically asks, “Hey, don’t you have power to do whatever you want?” She tells him to quit moping; she will take care of this. Using Ahab’s credentials, she arranges for “two scoundrels” (1 Kings 12:10) to make false charges against Naboth in front of the city council and to have him stoned him to death. And so the deed is done: through backroom dealings that include perjury, conspiracy, and theft, Naboth is framed and murdered, and the king claims the vineyard as his own.
This is an almost archetypal story about dirty politics, about violence and the misuse of power. It resonates down through the centuries and up to the present moment. A few days ago, when I was visiting Union Theological Seminary in New York City to speak to an ecumenical group of clergy who had gathered from all over the country for an intensive, week-long training on climate change, I learned that activists fighting to stop construction of a trash-burning incinerator in a low-income neighborhood of Baltimore are using the story of Naboth’s vineyard to illuminate their own experience of social and environmental injustice.
The mindset that allows Ahab and Jezebel to kill Naboth so that they can grab his land is the same mindset that allows governments and businesses to push aside low-income people and indigenous peoples and people of color to exploit, pollute, and take possession of their land, the same mindset that allows a nation to go to war against another nation so that it can seize control of another country’s natural resources, the same mindset that allows the fossil fuel industry to keep expanding its search for more oil and gas, despite the enormous human cost – especially to the poor – of burning fossil fuels. Injustice against human beings is intimately linked to desecration of the Earth.
Because of that mindset, Naboth is killed, and for a while it seems that Ahab has triumphed. But then, the story tells us, God intervenes. In the prophet Elijah’s heart a holy resistance rises up. A sacred protest fills him, a Spirit-filled energy to stand up against unjust power, a compelling need to protect the rights of the poor and to defend the sacredness of the land. “The word of the LORD came to Elijah” (1 Kings 21:17), says the text. We don’t know how that word came to him, whether it came through a dream, a vision, or simply through the painful and gut-wrenching awareness that what Ahab had done was wrong. What we do know is that the word of God came to Elijah, and that he received courage to stand up to the king, to stop the injustice, and to change the course of history.
The same Holy Spirit that spoke through Elijah and through the life and words and deeds of Jesus Christ is speaking through countless people the world over today.
“1.5 to stay alive” – that is the cry of every God-inspired prophet who stands like Elijah beside the vulnerable Naboths of this world.
We say “1.5 to stay alive” to stand with the low-income community of Baltimore that is fighting for the right to clean air.
We say “1.5 to stay alive” to stand with Pacific Islanders forced to leave their homeland because rising waves are washing away their buildings and contaminating their water supply.
We say “1.5 to stay alive” to stand with indigenous peoples in the Arctic whose cultures are disintegrating as the ice melts.
We say “1.5 to stay alive” to stand with frightened pregnant women in the global South and the Southern U.S. who know that the Zika virus, which spreads in a warm, humid climate, could irreparably harm their unborn child.
We say “1.5 to stay alive” to stand with every person and every community that wants to live in a just and peaceful world with recognizable seasons and moderate, predictable rains, in a world with enough clean, fresh water for all and an ocean teeming with life.
And we say “1.5 to stay alive” to stand against the political and corporate powers that view the Earth as nothing more than a source of profit and who exploit the Earth and other people as if it’s every man for himself and the Devil take the hindmost.
Thanks to Bob Parati, we have a sign that proclaims, “1.5 to stay alive.” After the service, I invite anyone who wishes, to join me outside so that we can take a group photo.
I invite you to do some other things, too. If you haven’t done so already, I invite you to join Climate Action Now, our vibrant, local grassroots climate action network. I’ve put a sign-up sheet in the back, so you can receive Climate Action Now’s terrific weekly newsletter. I will also gladly share your name with a new interfaith climate group I’m helping to lead, Massachusetts Interfaith Coalition for Climate Action.
Thanks to some of the people in this room, and to people like you, Kinder Morgan’s NED pipeline was stopped. Now the fight is on to stop another dangerous and unnecessary fracked gas pipeline, Spectra Energy’s West Roxbury Lateral pipeline. Two weeks ago I was arrested in Boston along with fifteen other religious leaders after we sat down on the edge of the trench that runs down the middle of the street where the pipeline is being constructed. Sitting at the edge of that trench was like sitting at the edge of an open grave, proclaiming the power of love and life as our legs dangled in the pit. We clergy came from a variety of denominations and traditions – American Baptist, Buddhist, Episcopal, Hindu, Jewish, Presbyterian, United Church of Christ, and Unitarian Universalist. We represented a range of religions, yet all of us were drawing from a holy power greater than our selves. All of us were rooted in a reality that transcends the unjust structures of this world. And all of us were fired by the vision of a better world, by faith in the human spirit, and by faith that God would guide us to courageous and visionary action. We prayed and preached and sang until the cops handcuffed us and took us away.
More resistance is ahead. I invite you to consider joining a group from western Massachusetts that will protest the West Roxbury pipeline on June 28, and I invite you to consider joining a march against new gas pipelines that Better Future Project will lead in mid-July. I’d be glad to speak with you about those events, after the service.
Near and far a wave of religious protest and activism is rising up around the world as we respond to the cry of the Earth and the cry of the poor. The first followers of Jesus tapped into a source of love and power that gave them strength to challenge injustice. And we tap into that holy power, too. Here at this table, we followers of Jesus will share in the bread and wine of the Eucharist, knowing that God will give us strength for the journey and will nourish our hungry souls. The Church was made for a time like this – a time when God calls all people to recognize that we form one human family and that the Earth is sacred and entrusted to our care. Just as Naboth said to Ahab, so we, too, say to the powers-that-be, “The LORD forbid that I should give you my ancestral inheritance” (1 Kings 21:3). With the Spirit of Jesus to guide us, we head into the world to proclaim the good news of the reign of God.
The day before I got arrested, I woke up singing.
“Ain’t gonna let nobody turn me around, turn me around, turn me around.
Ain’t gonna let nobody turn me around.”
Resolve filled me as I sang my way through the tasks of the day, preparing for the morrow. Do you want to gather your courage? Lift your spirits? Find your true north? Stay the course? You get there by singing.
On the day I was arrested, I sang.
We all sang.
On May 25, a crowd of nearly 100 people gathered under a blue sky in a neighborhood of Boston, near the West Roxbury site of the “metering and regulating” station for Spectra Energy’s West Roxbury Lateral gas pipeline. We came to pray about our commitment to keep fossil fuels in the ground. We came to put our bodies on the line: sixteen leaders of different faith traditions were readying for civil disobedience to stop the pipeline. And we came to sing.
Shoshana Meira Friedman, Assistant Rabbi for Engagement at Temple Sinai in Brookline, took the lead in organizing our act of interfaith prayer and protest. In her strong soprano, accompanied by guitar, she launched the event with an anthem by Holly Near, “We are a gentle, angry people and we are singing, singing for our lives. We are all in this together, and we are singing, singing for our lives.”
Once you understand the urgency of avoiding climate chaos – once you grasp the need to keep fossil fuels in the ground, including natural gas – once you realize that climate change is already starting to unravel the web of life and that it harms the poor first and hardest – then you know it’s no exaggeration to say that we are singing and fighting for our lives.
And sing we did, updating the words of various songs as we went along.
“Ain’t gonna let no pipelineturn me around, turn me around, turn me around…”
“Ain’t gonna let no coal mine turn me around…” “Ain’t gonna let the folks at FERC turn me around…” – “FERC” being the Federal Energy Regulatory Commission, an agency notorious for rubberstamping pipeline industry requests for new pipelines, even if those pipelines cut through conservation areas, or leak methane (a greenhouse gas far more potent and deadly in the short term than carbon dioxide), or carry highly-pressurized, potentially explosive gas into an urban neighborhood like West Roxbury, alongside a quarry engaged in active blasting.
“Ain’t gonna let no fear turn me around…”
When we reached this verse, I planted my feet more firmly on the ground and raised my head. Of all the verses, this one is the most far-reaching. Fear is what prevents us from stepping outside our comfort zone and taking part in the struggle for a more just and sustainable society – for starters, fear of the unknown, fear of failure, fear of loss, fear of ridicule, and fear of bodily harm. The power of ordinary people seems puny when compared with the power of the political and corporate behemoths that rule the world. Why stick your neck out?
Yet there is no message that runs more frequently through the Bible than the message: “Fear not.” We hear it in the Old Testament: “Do not be afraid, Abram, I am your shield” (Genesis 15:1). “Do not be afraid, stand firm, and see the deliverance that the LORD will accomplish for you today” (Exodus 14:13). “The LORD is my light and my salvation; whom then shall I fear?” (Psalm 27:1). We hear it in the New Testament: “Do not be afraid: for see – I am bringing you good news of great joy for all the people” (Luke 2:10). “Take heart, it is I: do not be afraid” (Mark 6:50). “Perfect love casts out fear” (1 John 4:18).
The first followers of Jesus clearly tapped into a source of love and power that gave them strength to challenge injustice. Apparently there were two basic ways of identifying Christians: you would know Christians by their love (John 13:35) and you would know them by their commitment to “turning the world upside down” (Acts 17:6). Not surprisingly, the first followers of Jesus seem to have spent a fair amount of time in jail. As my bishop, Douglas Fisher, recently put it, “When we follow Jesus, stuff is going to happen.” How would Christianity change today if it became normative for Christians to risk arrest in acts of peaceful resistance to fossil fuels?
The sixteen of us preparing to risk arrest came from a variety of denominations and traditions – American Baptist, Buddhist, Episcopal, Hindu, Jewish, Presbyterian, United Church of Christ, and Unitarian Universalist. We represented a range of diverse religions, yet all of us were drawing upon a holy power greater than our selves. All of us were rooted in a reality that transcends the rules and structures of this world. All of us were fired by the vision of a better world, by faith in the human spirit, and by faith that God would guide us to courageous and visionary action.
And all of us were willing to step past our fear and to put our bodies on the line.
Music helped us do that – so, after holding a worship service in front of the “metering and regulating” station, we made our way in procession up the street, following Rabbi Shoshana and singing all the way.
“The tide is rising, and so are we.
The tide is rising, and so are we.
The tide is rising, and so are we.
This is where we are called to be.
This is where we are called to be.”
(To watch a splendid videotape of this climate anthem written by Shoshana Meira Friedman and her husband Yotam Schachter, and performed at Washington National Cathedral by Rabbi Shoshana and Rev. Fred Small, visit here.)
When we reached the intersection of Grove and Washington Streets, we saw ahead of us the open trench where construction workers were installing the pipeline. The procession paused briefly on the sidewalk for a quick consultation and a quick in-breath of courage. Then we made a dash for the pit. I slid under the barrier and scrambled to a seated position, my legs dangling over the 12-foot trench.
There we stayed, the sixteen of us, sitting on the edge of the trench and taking turns calling out prayers and giving short, impassioned sermons about the moral call to stop climate change. Using prayers I’d drafted, we prayed for the construction workers, the police, and the neighborhood.
A Prayer for the Spectra Workers: Gracious God, we remember before you everyone who labors, and especially we pray for everyone working here at this construction site for Spectra Energy. We pray for their safety and well-being, and we pray for their families and loved ones. We thank you, God, for the dignity of work. We pray that, as our economy makes a swift transition from fossil fuels to clean, safe, renewable energy you will give us strength and resolve to ensure that workers everywhere share in a clean energy economy and enjoy fulfilling, safe, and well-paid jobs.
Prayer for the Police: Almighty God, we commend to your gracious care and keeping all the men and women who serve in law enforcement. Thank you for their calling to public service. Watch over all police officers; protect them from harm in the performance of their duty; give them compassion, good judgment and wisdom, and fill their spirit with a balance of strength and love.
Prayer for this Neighborhood: O God, you have bound us together in a common life. We pray for the neighborhood of West Roxbury: for its safety, beauty, and good health. We pray for all communities that are divided over whether and how to end our use of fossil fuels. Help us, in the midst of our struggles for a just and sustainable economy, to confront one another without hatred or bitterness, and to work together with mutual forbearance and respect.
When the police chief gave a five-minute warning that we would be arrested if we didn’t move, we stayed put. Instead, we read aloud together the words of Buddhist activist Joanna Macy (World as Lover, World As Self: Courage for Global Justice and Ecological Renewal, Parallax Press, 2007):
“When you make peace with uncertainty, you find a kind of liberation. You are freed from bracing yourselves against every piece of bad news, and from constantly having to work up a sense of hopefulness in order to act – which can be exhausting. There’s a certain equanimity and moral economy that comes when you are not constantly computing your chance of success. The enterprise is so vast, there is no way to judge the effects of this or that individual effort – or the extent to which it makes any difference at all. Once we acknowledge this, we can enjoy the challenge and the adventure. Then we can see that it is a privilege to be alive now in this Great Turning, when all the wisdom and courage ever harvested can be put to use.”
By the time the police came to put us in handcuffs and escort us to the vans, we were singing again.
“The tide is rising, and so are we.
The tide is rising, and so are we.
The tide is rising, and so are we.
This is where we are called to be.
This is where we are called to be.”
Even as we sat, handcuffed, in the dark recesses of the van, waiting to be driven to the police station, we could hear our supporters singing outside, as well as snatches of the impassioned, impromptu sermon being delivered on the edge of the pit by our friend Rev. Mariama White-Hammond.
As of today, there have been 85 arrests at the West Roxbury Lateral pipeline site. I am sure there will be more. Resist the Pipeline is organizing protests and providing training in civil disobedience. Better Future Project is planning a major march and action to stop new gas pipelines on July 14-18, which will include direct action at the pipeline construction in West Roxbury (for information and to register, visit here).
“As religious leaders, we oppose further development of fossil fuel resources and infrastructure in our nation. We envision a livable climate for our communities, for the poor, for our children, and for all life. We call for immediate and robust public investment in climate solutions, including large-scale renewable energy. We will resist new fossil fuel development through joyful, faithful, spirited, and nonviolent direct action.”
The day after I got arrested, I woke up singing.
“We will not give up the fight, we have only started, we have only started, we have only started.
We will not give up the fight. We have only started.”
The 16 religious leaders arrested in West Roxbury on May 25, 2016:
Rabbi Shoshana Meira Friedman, Assistant Rabbi, Temple Sinai, Brookline
Rev. Dr. Jim Antal, Conference Minister and President, Massachusetts Conference, United Church of Christ
Rev. Anne Bancroft, Minister, Theodore Parker Unitarian Universalist Church, West Roxbury
John Bell, Buddhist Dharma Teacher, Plum Village Tradition of Thich Nhat Hanh, Belmont
Rev. Margaret Bullitt-Jonas, Ph.D., Missioner for Creation Care, Episcopal Diocese of Western Mass. & Mass. Conference, United Church of Christ
Rev. Heather Concannon, Assistant Minister of Youth and Families, Unitarian Universalist Area Church at First Parish, Sherborn
Cantor Roy Einhorn, Temple Israel of Boston
Rev. Rebecca Froom, Minister, United First Parish Church (Unitarian), Quincy
Rev. John Gibbons, Minister, The First Parish in Bedford
Dr. Rajesh Kasturirangan, South Asian Center, Cambridge
Rev. Rob Mark, Pastor, Church of the Covenant, PCUSA & UCC, Boston
Rev. Dr. Ian Mevorach, Co-founder and Minister of Common Street Spiritual Center in Natick
Rev. Martha Niebanck, Minister Emerita, First Church of Brookline
Rev. Elizabeth Nguyen, Leadership Development Associate for Youth and Young Adults of Color, Unitarian Universalist Association
Rev. Fred Small, Minister for Climate Justice, Arlington Street Church, Boston
Rev. Rali Weaver, Minister, First Church and Parish in Dedham
If you read only one article this month about climate change, read Bill McKibben’s essay on the chemistry and politics of fracking, “Global Warming’s Terrifying New Chemistry.” “Our leaders thought fracking would save our climate. They were wrong. Very wrong.”
For an eloquent essay on the West Roxbury protest and why people of faith – indeed, all people – need to interrupt business as usual, read Wen Stephenson’s essay, “A Prayer for West Roxbury – and the World”
Wen Stephenson writes for The Nation and is the author of What We’re Fighting for Now Is Each Other: Dispatches From the Front Lines of Climate Justice (Beacon)