Margaret contributed to ecoAmerica’s new report, How Faith Communities Fuel Social Movements: Lessons for Climate Advocacy from the Immigration, Black Lives Matter, and President Trump Election Campaigns.
Shocked and helpless, I watched the live-stream as Notre Dame Cathedral went up in flames. Fire spread across the roof and the church’s mighty spire toppled and fell. Crowds gathered in Paris that spring night to weep and pray, to sing hymns and bear witness. Meanwhile, hundreds of fire fighters struggled to extinguish the fire, and another hundred removed artwork and sacred relics. I felt as if I were holding my breath with millions of others around the world as we waited to learn the fate of what some people consider a spiritual and cultural treasure.
Firefighters risking everything eventually brought the flames under control, and, some twelve hours after it began, the fire was snuffed out. We awoke the next morning to study the ruins and to give thanks for what was still standing: bell towers, pipe organs, and rose windows.
But Notre Dame is not the world’s only holy place: every culture has equally precious places that mediate the transcendent. Every mosque and temple is sacred, every shrine and synagogue, and every storefront church.
And so, too, are the lands and waters of indigenous peoples sacred. Where is the protest and grief as these lands are destroyed?
The fire in Notre Dame – literally, “Our Lady” – is over. But the fire on Mother Earth rages on.
The cathedral of life is being torched before our eyes. Year by year, temperatures worldwide continue to rise, setting new records for heat. Ice caps are melting; glaciers are thinning; even the deep oceans are warming. We who are middle-aged were born into a planetary cathedral blessed with a glorious profusion of alpine meadows and coral reefs, ice shelves and wetlands, soaring forests and expansive estuaries – a beautiful, complex, fragile, and resilient sanctuary that allowed life to flourish. But that living architecture is being rapidly dismantled as the climate crisis heats up. More than half the world’s population of animals has vanished since 1970, in part because of climate change.
The web of life is going up in smoke, as the climate grows increasingly inhospitable to all life, including humans. And the people who are least responsible for climate change – low-income communities, indigenous communities, people of color, and the historically marginalized – are suffering first and hardest.
The Intergovernmental Panel on Climate Change (IPCC) warns that we have only a small window of time – perhaps twelve years – in which to transform our economies and make a decisive change of course away from fossil fuels and toward clean, renewable sources of energy.
Otherwise, the Earth could scorch and the cathedral of life could collapse. But already, around the world, the effects of climate change are disastrous: rising seas, massive droughts, extreme weather events, the spread of vector-borne diseases, and millions of climate migrants forced to leave their homelands.
As of this writing, the cause of the fire in Notre Dame is still unknown. By contrast, the cause of our planetary fire is well understood. For more than 30 years scientists have been sounding the alarm about the dangerous effects of burning coal, gas, and oil.
And Exxon has known this for even longer – since the 1960’s. Did it change its business model? No. Did it chart a new course and invest in clean, renewable energy? No. Instead, Exxon and other Big Polluters funded climate deniers and think-tanks that deny climate science; blocked protections that would promote clean, safe, renewable energy; confused the public by spreading misinformation; and poured billions of dollars into the effort to persuade us that fossil fuels are the answer to our energy needs.
It was a global effort to block policy – national and international – that would address the climate crisis. In fact, according to a startling new report, lobby groups representing some of the world’s biggest fossil fuel corporations have been crowding UN climate talks for decades and using the negotiations to push their agenda.
Despite Big Polluters’ extensive campaign of climate disinformation, people in the U.S. are finally beginning to see through the lies. As a result, the fossil fuel industry is taking a new tack: greenwashing. Eager to be perceived as environmentally friendly and as contributing to the common good, Exxon and other fossil fuel corporations present themselves as “energy” companies that are as devoted to providing power from sunshine and wind as they are to burning fossil fuels. (For a while, BP even tried to persuade the public that its brand was “Beyond Petroleum.”)
In actuality, developing power from sun and wind is only a miniscule part of coal and oil and gas reserves of the fossil-fuel companies, and the countries that act like fossil-fuel companies. They already hold perhaps five times the amount of coal, gas, and oil that, if burned, would further fuel the already raging climate chaos. And they continue to explore aggressively for more oil and gas. They have every intention of burning it.
If fossil fuel corporations are successful in carrying out their business plans, which require unlimited expansion of markets and ever-increasing extraction and burning of fossil fuels, they will destroy life as it has evolved on this planet, including humans.
Determined to douse the fire
I watched helplessly as Notre Dame Cathedral caught fire, but we don’t have to be helpless spectators of climate change. We don’t have to settle for standing wretchedly on the sidelines, wringing our hands. Instead, we can take responsibility for protecting our earthly cathedral, both as individuals and as members of society.
As individuals, we can learn to live more gently and lovingly in the cathedral of life. We can do everything possible to cut back sharply on our use of fossil fuels and to make wiser choices around energy.
As members of society, we can make an even greater difference. The climate emergency requires more than incremental or individual solutions: it requires bold, decisive action and systemic change. The time has come to rein in the corporate and political powers that are making huge profits by treating people and planet alike as disposable. Unless we stop them, they will extract and burn every last ounce of coal and every last drop of oil and gas until the Earth is laid waste.
That’s where the crucial work of the non-profit organization Corporate Accountability comes in: it campaigns to hold Big Polluters accountable for knowingly fueling and denying climate change. Along with a majority of the American public, Corporate Accountability understands that the fossil fuel industry bears a burden of responsibility for the harm caused by global warming and should pay for the damages.
Uplifted by a vision of a more just and life-giving society in which all people can thrive, Corporate Accountability is organizing to stop Big Polluters from writing the rules and is holding them accountable for the crisis they have fueled.
It’s time to become as focused as a fire fighter and to figure out not only how to douse the flames but also how to stop the band of arsonists that continues to fuel the fire.
Let’s say you know an arsonist – someone who is lighting and pouring gasoline on countless fires, but denying any responsibility for the havoc they cause. And let’s say you are a firefighter who is struggling to extinguish one of those fires. What if that arsonist dressed himself up like a firefighter, approached you, and earnestly claimed to be “part of the solution”? Would you let him anywhere near the building you were trying to save? Of course not! You’d probably grab his arm, hold him back, and cry out for someone to take him to court.
That’s exactly what Corporate Accountability is doing: organizing to move attorneys general around the country to investigate Exxon for its decades of climate deception. An arsonist posing as a firefighter is still an arsonist and needs to be restrained. What’s more, an arsonist who has raked in billions of dollars from setting a cathedral alight must be required to pay for the damage.
The climate crisis threatens everything we love. With that great love pouring into our hearts – our love for our children, our love for birdsong and whale-song, our love for clean air and clean water and for all the conditions that allow life to flourish on this planet – it’s an honor to stand with Corporate Accountability. I hope that you will join me in supporting their mission to confront the fossil fuel industry and hold it accountable. We intend to do everything in our power to save the living cathedral that God entrusted to our care.
This essay is also posted at Corporate Accountability’s Website here.
What is an emergency? Merriam-Webster defines emergency as “an unforeseen combination of circumstances or the resulting state that calls for immediate action.” Does climate change count as an emergency? Not if an “emergency” is necessarily “unforeseen,” for when it comes to climate change, scientists have been sounding the alarm for decades, telling us that burning massive quantities of fossil fuels would lead to catastrophe. Of course, the fossil fuel industry (see #ExxonKnew) has spent millions of dollars trying to make the climate emergency as “unforeseen” as possible, for as long as possible, to as many people as possible. But the clock has run out. The time of reckoning is at hand. Foreseen or unforeseen, the climate crisis is upon us and it calls for immediate action.
In the same week that the U.K. became the first country to declare “an environment and climate emergency,” and in the same week that the Anglican Communion became, as far as I know, the first global religious body to recognize a climate emergency, National Religious Coalition for Creation gathered for its 20th annual prayer breakfast in Washington, DC. NRCCC is a group composed of members of major faith groups in America, including Catholic, Protestant, Evangelical, and Orthodox Christians, and Jews. After opening prayers, a lively presentation by Chad Hanson (Director of the John Muir Project) on forest protection as an essential aspect of addressing climate change, and the bestowal of the 2019 Steward of God’s Creation award to two outstanding climate champions – the Rev. Dr. Gerald L. Durley and the Rev. Dr. Jim Antal – we moved outside to announce the release of Religious Declaration of Unprecedented Climate Emergency.
Religious Declaration of Unprecedented Human Emergency clarifies two essential facts: humanity has an extremely short window of time in which to avert irreversible climate chaos, and religions around the world consider protecting God’s Creation a moral and spiritual imperative.
Perhaps it was fitting that the Religious Declaration was publicly announced in Pershing Park, a National World War I Memorial. Just as William James and Jimmy Carter spoke of “the moral equivalent of war,” so, too, are increasing numbers of citizens realizing that we need to address climate change with the same focus, fervor and self-sacrifice of a nation that is mobilized to fight a war.
The stakes are high. As stated in the opening lines of the Religious Declaration, climate change is unlike any other challenge that confronts humanity, “because it is largely irreversible ‘for 1,000 years after emissions stop’ with ‘profound impacts on global climate, ecosystems and human societies for the next ten millennia and beyond.’1 The shocking truth is that decisions we make now could, in the words of climate economist Ross Garnaut, ‘haunt humanity until the end of time.’2 Nuclear war, while also irreversible, is only a possibility. Human-induced climate change is underway now, and its impacts are greater and more extensive than scientific models predicted. We will significantly alter the future of civilization as we know it and may eventually cause its collapse if we continue down this path.”
The Declaration calls for bold, concerted action: “Decades of delay on climate action have made small corrective measures and incremental approaches useless. Those who are invested in maintaining the status quo, or who put forth proposals that are clearly incompatible with what climate science demands, are condemning innocent young people – including their own children and generations to come – to a future of unimaginable suffering: the mass death of human populations and the extinction of species.”
The Declaration places the climate crisis within a moral context: “Further delay in addressing climate change is a radical evil that as people of faith we vigorously oppose.”
One of the principal writers of the document, Dr. Richard W. Miller, Professor of Philosophical Theology and Sustainability Studies, Creighton University, reflected later on this last point. He commented: “The manufacturing of doubt and the sowing of confusion about climate change by fossil-fuel-industry-funded think tanks, the deceptive climate-change reporting by ideologically-driven media outlets, the investing in fossil fuel infrastructure by banks and high-profile investors, the expansion of pipelines, oil, and gas wells are all radically evil actions that continue to this day. The institutions that engage in these actions are enemies of humanity and the web of life. We will oppose these institutions from our churches and synagogues, from our pulpits and lecterns, and from our social halls and gathering spaces. We will fill the halls of power like the young people in the Sunrise Movement in their push for a Green New Deal; we will join school-aged children in the streets striking for climate action; and we will rebel with the young people in the Extinction Rebellion in the race to head off the destabilizing of the climate system within which civilization developed.”
I, too, was one of the principal authors of the Religious Declaration, and in our press release, I commented: “God sent us into the world to bless and heal, not to ravage and destroy. But as a species we are hurtling willy-nilly down a suicidal path that risks bringing down not only our own civilization but also the web of life as it has evolved for millennia. As people of faith, we stand with the Spirit of life, who calls us to build a more just society in which all people and all God’s creatures can thrive.”
The third lead author of the Religious Declaration, inventor and tech business entrepreneur David W. Carroll, asserted: “There is no moment more critical for all-out personal and cooperative action. Today’s environmental emergency demands we implement solar and wind with power storage immediately. It is ready, and it provides unequalled economic value. Let us not fail in our duty to serve and protect Planet Earth.”
The Declaration amplifies statements that major denominations have already issued on climate change. Religious groups across the United States, including the National Council of Churches, U.S. Conference of Catholic Bishops, Central Conference of American Rabbis, National Association of Evangelicals, and the Standing Conference of Canonical Orthodox Bishops, have all called upon policymakers and elected officials to take strong action to address global climate change.
Are there risks in declaring climate change an “emergency”? I will name two. One risk is that the moment will be wasted – the proposed solutions will be weak and ineffective. A recent blog post from Council Action in the Climate Emergency (CACE) explains: “As climate emergency talking and thinking shifts further towards climate emergency action, it is imperative that ‘climate emergency’ is not co-opted to mean something ‘convenient’ or ‘pragmatic’ (i.e. weak goals and slow action). Climate emergency has to stand for safe climate principles for restoring a safe climate.” (The article, which is by Bryony Edwards, goes on to propose how to set targets for climate emergency emissions.)
A second risk in declaring a climate emergency is that political and corporate powers could thereby be given free rein to consolidate their advantages and shut out the people who suffer the most. Casey Williams, a writer in North Carolina, points out in an article for The Outline, “…Given that the American right seems to be quietly coming around to the reality of climate change (despite some high-profile acts of denial), ‘national emergency’ rhetoric and policy could easily become a conservative strategy for dealing with climate change by building ‘big, beautiful walls’ to exclude various Others from America’s relative stability. Meanwhile, the wealthy in the U.S. and around the globe will continue to erect seawalls around their coastal villas and hire private firefighters to protect their Malibu mansions. The real tragedy of treating climate change as an emergency, rather than an uneven distribution of physical and social harm, is that it would worsen the inequality that brought us to this point in the first place.”
In my view, the Religious Declaration of Unprecedented Human Emergency successfully avoids both risks. It presents a menu of effective solutions. And it also lifts up the need to tackle both the ecological and the economic crises. As Pope Francis stated in his encyclical, Laudato Si’, we need to hear both the cry of the Earth and the cry of the poor – neither one can be adequately addressed alone.
That is why Religious Declaration supports “the bold direction of the Green New Deal, or other similar science-based proposals, as an opportunity for this country to commit to stabilizing the climate while creating ‘unprecedented levels of prosperity and economic security for all people of the United States.’ This specifically includes low-income communities, communities of color, and those that have historically been marginalized or underserved. The Green New Deal is the first resolution that addresses the climate crisis with the urgency, focus, and comprehensiveness that the situation requires. Our nation mobilized every part of society during World War II and the Great Depression. Like the Greatest Generation, we must rise to the occasion and commit to doing what science says it takes to avoid irreversible catastrophic climate chaos and make a rapid and just transition to a clean energy economy.”
- Other interfaith groups also support the Green New Deal. GND is not a piece of legislation, but a statement of vision and values. To sign “Faith Principles for a Green New Deal” sponsored by Interfaith Power & Light, click here. To learn more about the Green New Deal and to sign a GreenFaith statement of support, click here.
The NRCCC’s Religious Declaration of Unprecedented Human Emergency has been signed by religious leaders across the country, including heads of denominations, bishops, clergy, and leaders of interfaith environmental organizations. Here are some of the religious leaders who signed the Declaration: Rev. John Dorhauer (General Minister and President, United Church of Christ); Rt. Rev. Marc Andrus (Bishop, Episcopal Diocese of California); Rt. Rev. Doug Fisher (Bishop, Episcopal Diocese of Western Massachusetts); Rt. Rev. Gregory H. Rickel (Bishop, Episcopal Diocese of Olympia, Seattle, WA); Rt. Rev. A. Robert Hirschfeld (Bishop, Episcopal Church of New Hampshire); Rt. Rev. Alan M. Gates (Bishop, Episcopal Diocese of Massachusetts); Rt. Rev. Roy F. (Bud) Cederholm Jr. (Retired Bishop Suffragan, Episcopal Diocese of Massachusetts); Rev. Fletcher Harper (Executive Director, GreenFaith); Phoebe Morad (Executive Director, Lutherans Restoring Creation); Rabbi Warren Stone (Central Conference of American Rabbis), Rabbi Benjamin Weiner (Jewish Community of Amherst, MA); Rabbi Alison Adler (Temple B’nai Abraham, Beverly, MA); Rabbi Moshe Givental (West Bloomfield, MI); Rabbi Katy Z. Allen (Jewish Climate Action Network, Wayland MA); Rev. Dr. Jim Antal (Special Advisor on Climate Justice to UCC General Minister and President); Rev. Brooks Berndt, Ph.D. (Minister for Environmental Justice, United Church of Christ); Rev. Mariama White-Hammond (Pastor, New Roots AME Church, Boston); Rev. Fred Small (Minister for Climate Justice, Arlington Street Church, Unitarian Universalist, Boston).
I will give the last word to a rabbi and a pastor. Each of them was moved to write a short response to the Religious Declaration, praying that it would reach many minds and hearts.
Rabbi Warren Stone (Central Conference of American Rabbis and Co-chair of NRCCC) wrote: “We must act boldly and with vision to stem the tides of climate change’s devastating impact on humanity and all God’s creation. May we look back on our day and age and say that we saw what was happening to the climate and we acted with courage and prescience to do what was necessary to cut our CO2 emissions and dramatically reduce the threats of climate destruction for future generations.”
The Rev. Dr. Jim Antal (Special Advisor on Climate Justice to UCC General Minister and President) wrote: “Momentum is growing as congregations from every faith tradition are shifting their focus from personal salvation to collective salvation. Along with the outspoken voices of children and youth, people of faith are declaring that we are now in a time of reckoning. To continue ‘business as usual’ as the corporate powers insist is morally bankrupt. God is calling us to re-build our economy and center our lives on sustainable, earth-restoring values and practices.”
Religious Declaration of Unprecedented Human Emergency is posted at the NRCCC Website and can be read and downloaded here.
1. Susan Solomon, Gian-Kasper Plattner, Reto Knutti, Pierre Friedlingstein, (2009) Irreversible Climate Change Due to Carbon Dioxide Emissions,” Proceedings of the National Academy of Sciences, 106 (6) 1704-1709, at 1704; DOI:10.1073/pnas.0812721106; and Peter U. Clark et al, (2016). Consequences of Twenty-First-Century Policy for Multi-Millennial Climate and Sea-Level Change.Nature Climate Change. 6.10.1038/nclimate2923.
2. http://www.garnautreview.org.au/pdf/Garnaut_Chapter24.pdf (last lines of the review)
This essay is based on opening remarks by the Rev. Dr. Margaret Bullitt-Jonas at a Community Forum, “Tackling the climate crisis now,” held at St. John’s Episcopal Church, Sandwich, MA, on November 4, 2018. The other speakers were Dr. Philip B. Duffy (President and Executive Director, Woods Hole Research Center) and the Rev. Dr. Paul Minus (Co-Chair of the Cape & Island Faith Communities Environmental Network). The event was part of a new initiative in Massachusetts to bring together scientists and faith leaders in a shared effort to address the climate crisis.
I brought two props with me: a globe and an icon. The globe represents the world outside us: the precious living planet into which we were born, with its complex eco-systems, its lands and waters, its diverse multitude of creatures, and its delicate balance of gases that make up the global atmosphere. The globe represents the outer landscape – what science studies.
The icon represents the world we carry inside us: how we make meaning, what we value and consider important, what motivates us, what we feel, what we long for, how we choose to act. The icon represents the inner landscape – what religion explores.
Scientists have done their job – they’ve conducted research, carried out experiments – and now they are speaking with increasing alarm about threats to the web of life and to human civilization. In the last few weeks we’ve experienced a one-two punch. The World Wildlife Fund just reported that 60% of mammals, birds, fish and reptiles have been wiped out since 1970. This massive annihilation of wildlife now threatens human civilization, which depends on a healthy natural world. And several weeks ago the U.N.’s Intergovernmental Panel on Climate Change released a major report that shows that planetary warming is well underway and that time is running out to avert climate catastrophe: we have maybe ten or twelve years. To avoid runaway climate change will require a radical transformation of society from top to bottom at a scale and pace that are historically unprecedented: never before in human history has our species changed its way of living that dramatically and that fast.
The question is how we will respond. This is where communities of faith have a vital role to play. In order to mobilize an effective response to the climate crisis, we need hard science and we need deep faith; we need facts and we need a moral compass; we need clear heads and we need open hearts.
We need the wisdom of our whole selves, and we need the help and skills of every sector of society if we are going to preserve a habitable planet for our children’s children.
I’d like to name four of the many roles that faith communities can play:
1) Address helplessness
People who are secretly worried about climate change often don’t take action because they feel helpless and overwhelmed. It’s easy to shut down, throw up our hands and call it quits. “It’s too late,” we tell ourselves. “What difference can I make? It’s not my problem. Someone else will have to deal with it. Besides, the world is cooked. We’re done for. I might as well put my head down, go shopping, check the score, grab a beer.” It’s easy to collapse into fatalism or despair. Strictly speaking we may not be climate skeptics – we do respect climate science, we do understand that burning fossil fuels is disrupting the global climate and threatening the whole human enterprise – but most of us engage in a kind of everyday climate denial: we don’t want to talk about it, we don’t want to think about it, we don’t know what to do about it, and we surely don’t want to feel the emotions that this crisis evokes.
Faith communities address helplessness in many ways. When we gather for meditation or worship, we see each other’s faces, we hear each other’s voices, and we can take hold of each other’s hands. We feel the power of a community that longs, as we do, to create a better world. And we place ourselves in the presence of a Higher Power (Great Spirit, God, Creator) in whose presence we are uplifted and to whom we are accountable.
2) Offer rituals and practices of prayer and meditation that transform minds and hearts and set us on a good path
Taking action is essential, but in order to discover what we are called to do – and to find the strength to do it – we need to open ourselves to a power and wisdom that is greater than our own. We need help. We need guidance.
In a time of climate crisis, we 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.
We also need to meditate and pray, recognizing, in the words of Terry Tempest Williams, “that we exist by the grace of something beyond ourselves.” What we consider prayer can take many forms. In times like these, our prayer may need to be expressive and embodied, visceral and vocal. How shall we pray with our immense anger and grief? How do we pray about ecocide, about the death that humanity is unleashing upon Mother Earth – and upon ourselves? The climate crisis can make us go numb. But it is important to protect our human capacity to feel our emotional responses to the crisis, for that is how we stay inwardly vital and alive. What’s more, our emotions can become a source of energy for constructive action to address the emergency.
So I’ll tell a story. Over the past month a company has been cutting down trees in the woods behind our house, clearing space for a new co-housing development. I’m all for co-housing, and I’ve met some nice people who plan to live there, but, honestly, I grieve the trees. So I’ve taken to praying outdoors. I go outside, feel my feet on the good earth, feel the wind on my face, and I sing to the trees. I sing my grief to the trees that are going down, and my grief about so much more: about what we have lost and are losing and are likely to lose, making up the words and the music as I go along. I sing my rage about these beautiful old trees going down and about the predicament we’re in as a species, my protest of the political and corporate powers-that-be that drive forward relentlessly with business as usual, cutting down forests, drilling for more oil and fracked gas, digging for more coal, expanding pipeline construction, and opening up public lands and waters to endless exploitation, as if the Earth were their private business and they were conducting a liquidation sale. I sing out my shame to the trees, my repentance and apology for the part I have played in Earth’s destruction. I sing out my thanks, my praise for the beauty of trees and my resolve not to let a day go by that I don’t celebrate the preciousness of the living world of which we are so blessedly a part.
Our prayer may be noisy and expressive, or it may be very quiet, the kind of prayer that depends on listening in stillness and silence with complete attention: listening to the crickets as they pulse at night, listening to the rain as it falls, listening to our breath as we breathe God in and breathe God out, listening to the inner voice of love that is always sounding in our heart.
Experiencing our unshakable union with a love that is stronger than death guides us to actions commensurate with the emergency we are in.
3) Provide moral leadership
Climate change is obviously a scientific issue, an economic issue, a political issue, but it is also a moral issue, an issue of justice. 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. The front-line communities most affected by fossil fuel pollution are often low-income communities and communities of color.1 The poor are often the people least responsible for causing climate change, the people least equipped to protect themselves from its effects, and the people least likely to have a say in how decisions get made. Pope Francis’s landmark encyclical, Laudato Si, makes it crystal clear that healing the climate is closely connected with securing social justice, racial justice, environmental justice, and economic justice. And climate change is about intergenerational justice, too, for right now we are stealing a habitable Earth from our children. What is our moral responsibility to future generations? This weekend, Christians around the world are celebrating All Saints Day, and as I said in my sermon this morning, our task is to be a good ancestor.
4) 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.
I’d like to mention one important new interfaith initiative: Living the Change. At LivingtheChange.net you can commit to making personal changes in the three key areas that most affect our personal carbon footprint: transportation, household energy use, and diet. (It turns out that eating less meat or no meat, and shifting to a plant-based diet, is one of the most climate-friendly things we can do.)
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.
The climate emergency is propelling people of different faiths to lobby for strong legislative action, such as putting a fair and rising price on carbon, and to join the divestment movement. In the footsteps of Gandhi and Martin Luther King, Jr., countless people of faith have been arrested in recent years in acts of non-violent resistance to fossil fuels. I have been arrested several times in interfaith protests against fossil fuels, and I consider those experiences some of the high points of my life. By engaging in civil disobedience, faith communities challenge the deathly status quo of “business as usual” and rouse society out of its apathy and inaction.
I am thankful for 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 take action — even if success is not assured — bearing witness to the presence and power of a love that abides within and around us and that nothing can destroy.
1. See: Wen Stephenson, “The Grassroots Battle Against Big Oil,” The Nation, October 28, 2013.
Margaret contributed to a collection of essays, “The Episcopal Church — standing up to climate change denial?”, assembled by Margaret Daly Denton and published in SEARCH: A Church of Ireland Journal, Spring 2018. The other contributors are Presiding Bishop Michael B. Curry, the Rev. Fletcher Harper (GreenFaith), and Nathan Empsall (Yale Divinity School seminarian).
To download the essay, click on the title: TEC Standing up to Climate Change Denial.
The Website for SEARCH: A Church of Ireland Journal is here.
The Archdiocese of Boston hosted an extraordinary conversation on February 8-9, 2018, as leaders drawn from religious and scientific communities gathered to discuss the possibility of forging a partnership to push for decisive action on climate change. The idea for gathering the group came from Phil Duffy, President of the Woods Hole Research Center, who, as Cardinal Sean O’Malley explains in a blog post, “[reached] out to the archdiocese through the good offices of Professor Mark Silk, director of the Greenberg Center for the Study of Religion in Public Life at Trinity College in Hartford.”
Over the years, science and religion have had a complicated and sometimes hostile relationship. As our convener Professor Mark Silk observed, religion and science have distinct approaches to reality. Although scientists sometimes serve as advisers and consultants to religious leaders, and although scientists may turn to religion for inspiration, to form a coalition of religious leaders and scientists “would be something new under the sun.”
Such a partnership has enormous potential in this perilous time. In fact, such a partnership may be not just desirable, but even essential. Given the massive disruption of our global climate that is now underway, we need to hear from scientists, who have made it abundantly clear that continuing to burn fossil fuels will lead in a very short time to climate catastrophe. And we also need to hear from spiritual and religious leaders, who can give us the inspiration, motivation, and moral courage to change course and to create a more just and life-sustaining society.
Phil Duffy contended in his opening remarks that when it comes to addressing climate change, in many ways we already have what we need. “We can do the science,” he said. “We know more than enough to take strong action. We have most of the solutions we need, and we know how to design policies to apply those solutions.” The problem, he said, is that we’re just not doing it. We’re not taking the actions we need to take. “We need to summon the political will.” The only way to do so, he said, is to bring together head and heart. He cited retired Congressman Bob Inglis, a conservative Republican from South Carolina, who wrote, “Climate science can fill our heads, but it can’t change our hearts. Only grace can do that. People of faith are therefore essential if we are to rise to the protection of our common home.”
Professor Silk put it like this: “If a coalition of scientists and faith leaders can’t communicate what is necessary to do, no one can. If no one can communicate what is necessary, no one can do what is necessary.”
Professor Robert DeConto of University of Massachusetts, Amherst, gave a brief, stark presentation of his research on the Antarctica ice sheet, noting that business as usual would result in a one meter global rise in sea levels by 2100 that would affect 152 million people worldwide – just from the melting of Antarctica’s ice. Lest those numbers sound abstract, he brought his message home with a slide depicting how much of Boston would be underwater.
I was invited to speak about the current state of religious climate action in Massachusetts, and my remarks are posted below. Some of the other faith-based speakers included the Rev. Mariama White-Hammond of Bethel AME Church, who, in a talk entitled “The Cry of the Poor,” spoke eloquently about climate justice, urging us to grapple with the contradiction that the people most harmed by climate change are not the people who make policy decisions.
The Rev. Dr. Jim Antal, whose new book Climate Church, Climate World is about to be released, pressed the religious leaders in the room to recognize that witnessing for God’s Creation is the vocation of the church, the synagogue, the mosque and the temple. “What if taking action on climate were to become as defining a quality of what it means to be religious, as prayer? What if religious leaders in Massachusetts gave at least as much attention to collective salvation as they currently give to personal salvation? What if every person of faith understood that ‘To be a person of faith, I have to speak up for Creation?’”
Discussion was lively. We shared insights, ideas, and hopes. To cite just a couple of comments, Bill Moomaw, Professor Emeritus of International Environmental Policy at the Fletcher School, Tufts University, reminded us that in November 2017, world scientists released a warning to humanity about the daunting environmental challenges that we face and the urgent need to work together as a human race to create a sustainable and livable future. It is, in fact, a second notice, coming 25 years after a manifesto published in 1992. (See also: “16,000 scientists sign dire warning to humanity over health of planet”)
Professor Moomaw suggested: What if this second notice about the ways that human activity is unraveling the web of life were handed out in every congregation and cited in the newsletters of every faith community?
The Rev. Fred Small, Minister for Climate Justice at Arlington Street Church, Boston, stood up to say, “This is a historic gathering. If it isn’t a historic gathering, we will have failed.” He urged us to take to heart Pope Francis’ admonition in Laudato Si that we must become politically engaged and strategic. To quote the Pope’s encyclical: “Unless citizens control political power – national, regional and municipal – it will not be possible to control damage to the environment.” (179).
Rev. Fred went on to say, “My prayer and my entreaty to the Archdiocese is to bring the same passion and priority to climate justice as to any pro-life effort heretofore — because there is nothing more pro-life than protecting and preserving Creation, the environment on which all human life depends.” If we don’t do this, he added, the cost would be enormous in fire, famine, flood, and refugees.
Looking back on these intensive two days of discussion and our plans for next steps, I live in hope that something new is indeed being born right here in Massachusetts as people of science and people of faith come together to unite head and heart and to work together to protect our common home.
My thoughts are expressed in the words of the prophet Isaiah, who heard God saying,
“I am about to do a new thing;
now it springs forth, do you not perceive it?
I will make a way in the wilderness
and rivers in the desert.” (Isaiah 43:16)
Here is my presentation to the gathering of scientists and faith leaders at the Archdiocese of Boston on February 8, 2018
The Current State of Religious Climate Action in Massachusetts
I am blessed to be here. Thank you, Cardinal O’Malley, for convening us. To you and to everyone here I bring greetings from Bishop Doug Fisher of the Episcopal Diocese of Western Massachusetts, whom I am representing.
I’ve been asked to speak briefly about the current state of religious climate action in Massachusetts, and I’ll start with a word about myself. I was ordained in June 1988, the same month that NASA climate scientist James Hanson testified to the US Senate that scientists were increasingly concerned about the effects of burning fossil fuel and what at that point they were calling “the greenhouse effect.” Concern about climate change was placed on my heart at the very beginning of my ordained ministry, at its root, and in the years since then, I have tried to understand our spiritual and moral responsibility as human beings – as religious leaders – in a time of such great peril.
In 2014 I finally left parish ministry to give the climate crisis my full attention. I now serve as Missioner for Creation Care in the Episcopal Diocese of Western Mass., and in the United Church of Christ across Massachusetts. To me this unusual ecumenical position is a sign of how the climate crisis impels us to come together across faith traditions to organize and mobilize.
Just from looking around, I can say that the interfaith climate justice movement in Mass. is alive and well. With people in this room (and beyond) I’ve preached about climate change and led workshops for clergy on how to preach about climate. With people in this room I’ve led retreats and written pastoral letters and ecumenical statements. With people in this room I’ve pushed for divestment from fossil fuels, lobbied for carbon pricing, marched for climate justice, held prayer vigils, and been arrested for acts of non-violent civil disobedience to keep fossil fuels in the ground.
I am heartened by what I see as an upsurge in awareness and concern here in the Commonwealth among people of faith and good will, and a growing desire to connect the cry of the Earth and the cry of the poor. I am thrilled that The Poor People’s Campaign is taking shape and linking justice of every kind – social, racial, economic and ecological. Meanwhile, I want you to know that a group of people of many faiths is organizing a climate witness that will take place in Boston on Monday in Holy Week, March 26, a few days before Passover. We’re calling it Exodus from Fossil Fuel. We will hold an interfaith ceremony at the State House, appeal to the Governor to stop the expansion of fossil fuel infrastructure, and then march in procession to the Back Bay, where a new pipeline project is slated to power luxury high-rises with fracked gas. There we plan to witness to our vision of a beloved community, and to our intention to build a just and livable future for our planet and all its inhabitants. I expect that young people will join us, because I know they are looking for moral leadership on climate. I invite you to join us, too.
The movement is growing, but what we’re missing is an effective, strategic, and well-organized network that mobilizes faith communities from top to bottom, rouses the general public, and becomes an unstoppable force on the political scene. Some of us recently tried and failed to create such a network. Massachusetts Interfaith Coalition for Climate Action (or MAICCA, for short) came into being in 2015, inspired by the release of Laudato Si. It had a good two-year run. MAICCA did many wonderful things, such as making it easy for congregations to become politically engaged, organizing legislative action days at the State House, setting up waves of meetings with local legislators, and taking a leadership role in the huge climate march and rally that was held in Boston in December 2015. But MAICCA ran into trouble – for one thing, we never worked out our organization or a sustainable strategy.
The time is ripe for a new initiative.
I hope for three things:
1) I hope that top leaders of faith communities will make it crystal clear that addressing the climate crisis is central to our moral and spiritual concern. It’s not one of 26 different causes that we care about, but a cause that affects everything we cherish. I hope that top faith leaders will convey to their congregations that if you care about the poor, you care about climate; if you care about immigration and refugees, you care about climate; if you care about public health, you care about climate; if you care about human rights, you care about climate; if you care about loving God and your neighbor, you care about climate. The climate is not an issue for a special interest group. If you like to breathe, if you like to eat, if you’d like to leave your children a world they can live in, you care about climate.
2) I hope that faith communities will get organized within our selves and across traditions so that we become scientifically informed, spiritually grounded, and politically effective, enabling us to speak with one voice about the sacredness of God’s Creation and the moral imperative to protect it.
3) I hope that faith communities will draw from our deep spiritual wisdom as we confront the climate crisis. We know that the massive West Antarctica ice shelves are collapsing and sliding into the sea in a process that some scientists call “unstoppable.” Yet we also know that the love of God is unstoppable. With that love in our hearts and in our midst, who knows what we will be able to accomplish?
Under threatening skies, a group of men and women gathers in the basement of the Paulist Center, less than a block from the Boston State House. One by one we introduce ourselves and offer a one-word summary of how we feel as we prepare to risk arrest.
Everyone has been trained in non-violent civil disobedience. Everyone has taken the necessary practical steps, such as removing wedding bands and other jewelry, slipping a driver’s license or other identification into a pocket, and scribbling the phone number of the jail support person onto an inner arm. In a moment, everyone will select a buddy for the day, for it is good to stand with a friend when you are arrested, handcuffed, put in a police van, and locked in a holding cell.
Some of us have faced arrest before, others will risk arrest for the first time, but just now all of us are carrying out a ritual of personal preparation that has been passed down through generations. We are clear about our goals: to leave a just and habitable world to our children. We are clear about our methods: to be non-violent in action, speech, and spirit. We divest ourselves of everything unnecessary. We take with us only what is necessary: a few physical essentials and an open heart. We head out two by two.
That’s what Jesus did: he sent out his disciples two by two, ordering them to take nothing for the journey except a staff; no bread, no bag, no money in their belts (Mark 6:7-8). His first followers, the men and women of the Jesus Movement, repeatedly challenged unjust power and were accused of disturbing the peace and “turning the world upside down” (Acts 17:6). These brave souls seemed to spend as much time in jail as they did walking free.
At the moment I don’t feel particularly inspired or brave, but that doesn’t matter: I feel called to be here, doing what needs to be done. All around the world, other people are with us in spirit as we gather strength in this Boston basement: they, too, are standing up for what is right, refusing to settle for a death-dealing status quo.
Far away in Bonn, Germany, the COP 23 U.N. climate talks are about to end. The only event that the Trump administration has hosted during these two weeks of crucial international negotiations has been a panel that pushes for “clean” coal, nuclear, and other fossil fuels. Such limp leadership on climate is appalling. And people are there to protest: “As fossil fuel executives took the stage to speak, hundreds of people rose up, disrupting the event by singing, and walked out.”
We have our own climate action to take here in Massachusetts. Mass Power Forward, a coalition of environmental, climate, community, and faith groups (including the Social Justice Commission of Episcopal Diocese of Western Massachusetts, and Environmental Ministries of United Church of Christ in Massachusetts) is running a campaign (#StandUpCharlie) to push Governor Charlie Baker to sign an executive order that directs all state agencies to do everything in their legal authority to stop new fossil fuel projects. We want him to speak out against the pipeline tax and make it clear to fossil fuel executives that the Commonwealth is not willing to pay billions of dollars to fund their pipeline projects. We want him to establish a policy of climate justice and to stand up for clean energy, not to perpetuate the lethal grip of fossil fuels.
Governor Baker claims that he wants our state to exceed the goals of the Paris Climate Agreement, yet he continues to support the construction of new fracked gas pipelines, power plants, and compressor stations. Does he believe that so-called “natural” gas is a “bridge” fuel that can carry us from coal to clean sources of renewable energy like sun and wind? That’s what industry executives have been touting for years. In reality, fracked gas is a bridge to nowhere. Methane, the primary component of “natural” gas, is a far more potent greenhouse gas in the near term than is carbon dioxide. Investing billions of dollars in new gas pipelines and other fossil fuel infrastructure designed to last for many decades will only delay the urgent transition we need to make to 100% clean energy within the next 20-30 years. What’s more, the supposed fracked gas “shortage” in Massachusetts is only a myth: the Attorney General confirmed in a 2015 study that our Commonwealth does not need more natural gas in order to meet its energy requirements.
What did Governor Charlie Baker say last week when six protesters resolutely sat down in his Statehouse office, refusing to leave until he stopped all new fossil fuel projects in Massachusetts? He said he didn’t want to “take options off the table.”
Keep more fracked gas on the table? That means taking climate stability off the table,1 taking moderate weather off the table, taking intact ice sheets off the table, taking your children’s future off the table, taking a habitable world off the table.
Keep all options on the table? No way. Not if you love your children; not if you love the beautiful blue-green planet into which you and I were born; not if you care about climate migrants and refugees; not if you’re concerned about resource wars over clean water and arable land; not if you want to preserve some remnant of the web of life that is fast unraveling before our eyes.
So it’s no wonder – when the twenty-six of us risking arrest have finished initial preparations and walked to the Boston State House, passed through security and assembled with hundreds of supporters in a large hall – that the crowd quickly takes up the chant: “No new pipelines, keep it off the table!” Our cries reverberate against the walls, filling the space.
Claire Miller (Toxics Action Center) and Craig Altemose (Better Future Project and 350 Mass for a Better Future) speak about the growing movement to stop new fossil fuel projects and to build a safer, healthier economy. The Rev. Dr. Jim Antal of the Massachusetts Conference, United Church of Christ, a national leader on climate, speaks with concise eloquence: “We are assembled here on the hinge of history. Time is short. We are here to give Governor Baker the opportunity to make the most important decision of his career.”
Then up the stairs we go, to the Governor’s Executive Office. State troopers stand guard at the doorway, preventing us from stepping inside, so the twenty-six of us sit down on the hallway’s marble floor. We intend to sit there until the Governor signs the executive order we seek or until we are forcibly removed.
At first the police hassle us. They point out that a visitor has arrived in a wheelchair. They argue that, according to the Americans with Disabilities Act, the hallway must be kept completely clear. The police tell us to move along. Our spokespeople counter: “Fine. We’d be glad to empty the hallway. Since only twenty-six people are refusing to leave, there is plenty of room for us to move into the Governor’s office and to carry out our sit-in there.”
The police back off. Protesters keep a pathway open for pedestrians and wheelchairs, and there in the hallway we stay. Hundreds of supporters, holding banners and signs, spread out nearby. Everyone settles in for a long afternoon.
We pass the hours by belting out every inspiring song we know, from “Singing for Our Lives” and “We Shall Not Be Moved” to songs with lyrics written especially for the occasion. We take turns standing up to explain what motivates our activism. A labor organizer speaks of his many years of learning when and how to negotiate. “Sometimes negotiation isn’t possible,” he tells us. “You can’t negotiate with climate change.” Activities that push the world to the brink of climate chaos will never be able to strike a deal with physics and chemistry.
A physician in a white lab coat stands up. “In medical school, we learn ‘First, do no harm.’” Policies that cater to fossil fuel companies are doing grave harm to our state, our country, and our planet.
A middle-aged woman stands up to speak about extreme weather events and rising seas. An elderly woman speaks about her love and concern for her grandchildren. A young man speaks about his Millennial friends who, anticipating terrible years ahead, are deciding not to bear children. Activist and independent journalist Wen Stephenson recites by heart a compelling passage from Thoreau’s “Civil Disobedience” that concludes: “Action from principle, the perception and the performance of right, changes things and relations; it is essentially revolutionary.”
I speak about the love that propels me. Climate change is not only a scientific, economic, and political issue, but also one that is deeply spiritual. What do we love most? To what are we willing to commit our lives? What is the North Star that guides our decisions? When we know what we love most, we make energy choices that are wise. And, I might add, we push our elected officials to stop desecrating the Earth entrusted to our care and to move as swiftly as possible to a clean energy future in which all beings can thrive.
The hours pass. When a supporter needs to leave, he or she approaches the group that is sitting in the hallway and hands one of the protesters a small flower. I am touched by this gesture of support: “I may not be with you in person, but I am with you in spirit.”
Many people are with us in body or spirit. A hundred miles west, local activists led by Arise for Social Justice and Climate Action Now are carrying out a simultaneous #StandUpCharlie protest at Governor Baker’s Springfield office. They ask him to meet additional demands that affect climate justice in western Massachusetts: to prevent large-biomass burning, to expand our system of public transportation, and to implement East-West high-speed rail.
The hour is late. The building will close at 6:00 p.m. Additional police officers assemble nearby. After brief, intense discussions among ourselves, we decide that we are willing to face criminal charges and to be summoned to court without undergoing arrest – a decision that some of us regret (see Wen Stephenson’s subsequent article in The Nation). A police officer announces the charges – trespassing and unlawful assembly – and we hand over our driver’s licenses to be photocopied.
We head out into the night.
The #StandUpCharlie campaign plans a brief hiatus, to give the Governor some time over the holidays to consider his leadership on climate. In January, we intend to come back, and in greater numbers, until the Governor agrees to take a clear stand against more fracked gas projects in Massachusetts.
Preserving a habitable planet depends on local and regional action by every sector of society, especially when our national government seems determined to dig us ever deeper into the pit of relying on fossil fuels. Whatever form our actions take – whether or not they include arrest – we will need to be loving, bold, relentless, and strong.
And persistent. Jesus encourages persistence in prayer. He encourages his friends “to pray always and not to lose heart” (Luke 18:1). Then he tells a parable about a persistent widow who refuses to quit pestering a judge until he grants her justice (Luke 18:1-8). Fed up by her tenacity, the judge at last relents, saying, “Because this widow keeps bothering me, I will grant her justice, so that she may not wear me out by continually coming” (Luke 18:5).
That’s the kind of persistence we intend to maintain as we press Governor Baker to become a climate leader. We intend to be persistent in prayer and to pray persistently as we put our bodies on the line. We aim to tend our inner fires, to be steadfast in listening to the inner voice of love that gives us courage and strength. And when God calls us to take action, we hope, by God’s grace, to be able to answer:
Selected media links
- #StandUpCharlie events in Boston:
Facebook Event page with videos and photos is here
Wen Stephenson wrote a powerful essay in The Nation, “Massachusetts Governor Charlie Baker Is a Climate Criminal—And I’m Willing to Go to Jail to Say So” that critiques the decision we made to face charges without undergoing arrest
- #StandUpCharlie events in Springfield:
WWLP-22News TV: “Protesters urge Governor Baker to sign emission reduction bill”
- A point made by climate activists Kathleen Wolf and Craig Altemose.
For the interfaith climate movement in Massachusetts, this is a day for lament, gratitude, hope, and praise.
It’s official: Massachusetts Interfaith Coalition for Climate Action – MAICCA, for short – is suspending operations, at least for now. The news went public yesterday. After a nearly three-year run, our Leadership Team concluded, after careful reflection, conversation, and prayer, to suspend future activities of MAICCA for the time being.
As we explained in our announcement:
…(O)ur nation’s political and spiritual landscape changed profoundly in 2017. Navigating the storms has been a struggle, especially for immigrants, low-income communities, racial and gender minorities, the historically under-served, and those most vulnerable to environmental threats and climate change. To our dismay, we have watched the White House and Congress rapidly dismantling environmental protections and policies that safeguard clean air and water, public health, wilderness, and a habitable planet.
In this tumultuous time, Pope Francis’ call to hear the “cry of the earth and the cry of the poor” has grown ever more urgent, and MAICCA has wrestled with how best to respond. The members of our leadership team have sought to discern how each of us is called to engage in the work of climate justice in this unique and difficult period of history.
We still believe fervently that religious and spiritual communities and collective faithful action have a critical role to play in responding to the climate crisis and helping build a just and livable future for our planet and its inhabitants.
At the same time, our leadership team has concluded that we as individuals and as a community are in a different place than we were when we gave rise to MAICCA, and that for the time being, MAICCA may no longer be the best venue for our shared work. We have decided to suspend plans for future MAICCA campaigns and programs. For now, MAICCA is on hiatus. In acknowledging that this particular chapter of MAICCA’s existence has come to an end, we hope to open the way for new partnerships and coalitions to emerge.
We look back with gratitude to the many people who joined our work. And what a variety of splendid events we created and took part in! As we wrote to our members and friends in the farewell letter:
You may have shared in spirited prayer and singing with nearly 600 people at “Answering the Call,” our launch event in Wellesley in October 2015. Less than a month later, you may have joined our Legislative Action Day, rallying on the Grand Staircase at the State House and meeting with your legislators to push for a clean and just energy future. Maybe you joined us in Boston for the “Jobs, Justice, and Climate” march and rally in December 2015, the biggest climate rally in the city’s history. Maybe you walked and prayed with us in West Roxbury in May 2016, when clergy and people of many faiths were arrested in acts of civil disobedience to protest construction of the fracked gas pipeline. Maybe you prayed with us at our interfaith gathering before the People’s Climate Movement March in Boston this past April, or participated in the Climate Justice Simulation in Jamaica Plain in May. Maybe you connected with MAICCA at one of our educational events, joined a delegation at one of MAICCA’s waves of meetings with local legislators, or read our newsletter.
However you engaged with MAICCA, thank you for adding your voice to the growing, multi-faith movement in Massachusetts to call for solutions to the climate crisis that are rooted in racial, social, and economic justice.
Among the many things we are thankful for is the clarity that emerged in the course of discussing our future. Four members of MAICCA’s Leadership Team – Amy Benjamin, Rabbi Shoshana Meira Friedman, Lise Olney, and Evan Seitz – developed a beautiful vision of the purpose and value of interfaith climate action, which they laid out as follows:
We believe that interfaith climate action is unique and vital to this moment and to the environmental movement.
We believe that a faith-based climate organization needs to:
- Contribute meaningfully to the goals of the climate movement,
- Be sustainable and active over the long term, and
- Engage in powerful faith-framed climate activism as a way of responding to the climate crisis and of transforming ourselves, our communities, and our world.
Our vision of Interfaith Climate Action has three critical components:
- We partner with other organizations and grow a diverse base to build power and implement campaigns to work for legislative & infrastructure progress in Massachusetts.
- We participate/lead marches and other public actions for climate justice, winnable or not. We bring prayer, art, song, silent witness, and bold direct action to these moments.
- We use congregations as the nodes of organizing, looking for those inspired to act and be transformed by their activism. We trust that when small groups of people take principled action, others will be inspired to join.
- Because faith calls and compels us to act, our actions are not dependent on success, but on doing the work.
- We affirm the dignity of all human beings, and recognize the intersections between climate, the climate crises, and systems that uphold social, racial, and economic injustice.
- We lift up a prophetic voice that puts forth a vision for climate justice beyond what is currently politically feasible.
- We intentionally come to our activism as a mode of transforming ourselves as well as the world.
- We lead from love, not fear or anger. We do not shy from holding the grief of confronting this moment.
- We each go deep into our own individual religious/spiritual traditions, through ritual and study, in order to mine the wisdom, guidance, inspiration, resilience, and lessons that we need as activists.
- We come together across religious/spiritual traditions and cultures to learn from each other and be strengthened and nourished by each other’s traditions.
- We enliven our traditions and we transform our spiritual and/or religious lives by enacting our faith through our activism.
Amy Benjamin tells me that the “three critical components” cited above were inspired by the work of Sid Schwartz and the New Paradigm Spiritual Communities Initiative, introduced to her by Rabbi David Jaffe and other leaders of “Kehillot” (covenantal communities) at a 2016 retreat, and now renamed: Kenissa: Communities of Meaning Network.
I hope that these three elements – actively contributing to the world’s justice, peace, and beauty; serving a sacred purpose; and drawing from the deep wisdom of our spiritual traditions – will inform and guide interfaith climate justice work in the years ahead.
I consider this vision of interfaith climate action – so charged with hope – to be a vision worthy of our trust. The vision is coming to us from the future: we can see it up ahead, we are aiming for it, and it draws us forward. In the end, MAICCA was not the vehicle to fully implement this vision, but we dare to believe that we played a part in creating the conditions that will eventually bring that vision into reality.
Our farewell letter ended on a note of praise to God:
We give thanks for the Spirit that led us to form MAICCA. We trust that the same Spirit is guiding us now as MAICCA’s present incarnation comes to an end. We look forward with joy to seeing how the Spirit will guide us in the years ahead.
In this precarious and turbulent time, how does MAICCA’s stepping back invite you to step forward? How is the Spirit speaking to you? We hope that you, our friends and allies, will amplify and build on the climate justice work already being carried out within your faith tradition and that you will bring your unique gifts and leadership potential to the climate movement.
We will be standing beside you!
A sampling of climate justice groups in Massachusetts:
- 350Mass for a Better Future, the grassroots climate justice network that now has 16 nodes across the Commonwealth
- Climate Action Now, the grassroots climate justice network centered in the Pioneer Valley of western Massachusetts
- Elders Climate Action, MA Chapter, connecting elder activists in Massachusetts
- Mass Power Forward Coalition, working on a wide variety of clean energy and anti-fossil fuels initiatives
- Mass Campaign for a Clean Energy Future, a coalition of organizations in Massachusetts dedicated to putting a fair price on carbon
- Massachusetts Interfaith Power & Light, helping congregations “go green” and advocate for climate solutions
- Mothers Out Front, mobilizing mothers, grandmothers, and other caregivers to ensure a swift, just transition away from fossil fuels and toward clean renewable energy
- SAICAN (Springfield Area Interfaith Climate Action Network), a growing interfaith climate action network in and around Springfield
A sampling of climate justice initiatives in Massachusetts that spring from a particular faith tradition:
- The American Baptist Churches of Massachusetts (TABCOM) Creation Care Ministries
- The Boston Catholic Climate Covenant
- Episcopal Diocese of Massachusetts: Creation Care Initiative and Episcopalians Caring for Creation (on Facebook)
- Episcopal Diocese of Western Massachusetts: Creation Care and Creation Care on Facebook
- Jewish Climate Action Network (JCAN)
- Lutherans Restoring Creation
- MA Conference, United Church of Christ: Environmental Ministries Task Team
- UU Mass Action
Like many Americans, I have been gripped by news of the disaster now unfolding along our nation’s Gulf Coast. As torrential rains bear down on Texas and Louisiana and the floods swell, people are struggling to survive and struggling to rescue family-members, neighbors, and pets. Stories of tragedy and terror, courage and loss have unfolded all week: trapped in his car, an elderly man is rescued from rising waters by a human chain; swept away in the flood, a mother, carrying her toddler on her back, is found dead, floating face down; the three-year-old girl, still clinging to her mother, is pulled to safety.
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.
Another part of a faithful response is to take a good, long look at what led to this catastrophe. Did climate change intensify the storm? The answer, say leading climate scientists, is yes. Oceans absorb some of the excess heat trapped in the air by burning fossil fuels. Unusually warm waters in the Gulf of Mexico fed the tropical storm, which took only about 48 hours to intensify from a tropical depression to a Category 4 hurricane. What might have been a run-of-the-mill hurricane turned into a monster storm. As Kevin Trenberth of the National Center for Atmospheric Research told The Atlantic, “It may have been a strong storm, and it may have caused a lot of problems anyway—but [human-caused climate change] amplifies the damage considerably.”
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?
An excerpt of this essay with published by Daily Hampshire Gazette on Sept. 5, 2017: “Columnist Margaret Bullitt-Jonas: Harvey reinforces urgency of climate-change crisis“
Secular or Spirit-led activism?“Do not let your hearts be troubled. Believe in God, believe also in me.” (John 14:1)
It is a joy to be with you again. I had the pleasure of serving as your Priest Associate for nine years, and it is wonderful to be back. Thank you, Tom, for inviting me to preach. I feel a bit like the apostles whom Jesus sent out to heal and preach and teach, and who returned to Jesus to report back on what they had learned and how things were going. I will spare you a long report on what I’ve been up to over the past three-and-a-half years as Missioner for Creation Care in this diocese and in the Mass. Conference of the United Church of Christ. My Website, RevivingCreation.org, will tell you anything you want to know. But I will say that this has been a lively and rewarding time of building up the God-centered, Spirit-led movement to protect the web of life and to create a more just and sustainable future. I’ve been traveling around, preaching, speaking and leading retreats, aiming to mobilize a wave of religious activism to find solutions to the climate crisis. It’s been heartening to catch glimpses of the many ways that members of this congregation share in this mission with me. Just two weeks ago I met up with four of you – along with more than 200,000 other dedicated souls – at the People’s Climate March in Washington, D.C., and many others of you took part in local events on the same day here in the Valley. Thank you for that witness.Today’s Gospel – and the Gospel readings for the next two Sundays – is drawn from the section of John’s Gospel called Jesus’ “farewell discourse.” Jesus is saying goodbye to his friends, telling them that even though he will soon leave them physically, his presence and power and spirit will come to them and remain with them always. “[Jesus said,] ‘Do not let your hearts be troubled. Believe in God, believe also in me. In my Father’s house there are many dwelling places. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also’” (John 14:1-3). I don’t know about you, but just now it is startling for me to hear “Do not let your hearts be troubled,” because naturally our hearts are troubled. On a personal level, all sorts of things may be troubling us: maybe financial worries, or a medical issue, or some conflict in an important relationship. Regarding politics, many of us are troubled by the extraordinary events now unfolding in our nation’s Capitol, from the firing of the Director of the FBI to growing concerns about Russian interference in the last election and possible collusion and cover-up by our nation’s top leaders: we may well be troubled by what looks like an assault on the institutions that maintain democracy. And we have good reason to be deeply troubled by the ongoing and accelerating attack on God’s Creation, the Earth upon which all life depends. Our current leaders seem determined to develop more coal, gas, and oil, just when we urgently need to keep fossil fuels in the ground. They likewise seem determined to ignore climate science, to shut down climate Websites, to withdraw funding for climate research, and to abandon regulations that protect our health and environment, as if ignoring the climate crisis will make it go away. Last year was the hottest year on record, crushing the record set the year before, which in turn crushed the record set the year before that. As global temperatures rise, every living system of the world is being affected and is in decline. Sea ice is melting rapidly at both poles. Land ice is melting and sliding into the sea. Tundra is thawing and releasing methane – a serious greenhouse gas. Storms are becoming more intense. The ocean is absorbing heat and excess carbon dioxide, and in just decades has become 30% more acidic. Scientists recently reported that large sections of Australia’s Great Barrier Reef have died. For all of us who feel anxious and unsettled in this turbulent time, today’s Gospel passage brings words of reassurance and hope. “Do not let your hearts be troubled. Believe in God, believe also in me. In my Father’s house there are many dwelling places.” Here is the first great promise that Jesus makes to us this morning: our souls have a destination, a home in God. We may enter the fullness of that divine dwelling place only at the end of our lives, but anyone with sustained experience in prayer, especially contemplative prayer, knows that we’re also invited to enter that dwelling place now. God is found not just “somewhere out there,” in a distant place or time. God is found right here and now, in the intimate, unrepeatable present moment. Every ache in us, every bit of restlessness and striving, every desire that moves through us in the course of a day, is an echo of the soul’s deep hunger for communion with God. The longing for our sacred Home in God is at the root of all our other longings and desires. But how do we find that Home in God? How do we get there? Even if, strictly speaking, there is nowhere to get to, even if in some sense God is already here, already alive in our depths and in our midst, how do we discover that truth for ourselves? What is the path? What is the way? That is the question that Thomas asks Jesus. You know how Jesus answers: “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6). That is the second great promise that Jesus makes to us this morning: there is a way into the heart of God, and Christ is the path. Christ is the way. I am ashamed to say that Christians have too often wielded this statement as a cudgel against people of other faiths, holding it aloft like a fist: follow Jesus or else. Christians have too often interpreted this statement as Jesus speaking from his ego to our ego, as if Jesus wants to bolster the part of our selves that likes to have power, to dominate and be in control. But when Jesus says, “I am the way, and the truth, and the life,” Jesus is not speaking from his ego to our ego. He is speaking from his soul to our soul. He is inviting us to trust him, to be devoted to him, to dedicate ourselves to following him so that we, too, are drawn, as he is drawn, into the divine life that circulates at the center of everything and that can never be destroyed. Jesus is the gateway to the great way: to a universal love in which no one is left out. So Jesus speaks to the soul and says, “I am the way, the truth and the life. I am the indwelling presence of God, the creative Wisdom of God through whom all things were made, in whom everything is knit together, and toward whom all things in heaven and on earth converge. I make my home in you and in every person, whatever he or she happens to believe, and whether he or she is aware of it or not. You can ignore me, you can deny me, you can conceal me under all the worries and pleasures of your life, but if you open yourself to me in quiet prayer – if you listen attentively to my silent love – if you practice paying attention to my presence as you go through the day – if you lean on my love and trust in my power – what amazing things you and I will do together!” (c.f. Acts 17:6). This is what distinguishes secular activists from activists who are led by faith: secular activists depend on people power, on their own power, on what human beings can accomplish by themselves. And this can be a lot! But Spirit-led activists depend on God’s power. They draw from a sacred power beyond themselves, from a source of love and strength far greater than anything they can ask for or imagine. In these troubled times, we need Spirit-led activists, people who take time to pray and to listen inwardly for the presence of the Spirit, people who resist the temptation to get so caught up in tracking the latest breaking news, the latest tweet, the latest post on social media, that we forget to tap into the wisdom that can only be found deep within, by patient listening in silence. In these troubled times, we need Spirit-led activists who step out to do what needs to be done, even if they have no assurance of success – activists who bear witness to the ongoing flow of love that God pours into our hearts through the power of the Spirit (Romans 5:5), even in a world often gripped by cruelty and fear. Thanks be to God, people of all faiths are rising up the world over to proclaim the sacredness of God’s Creation and to express our refusal to stand idly by and let the web of life be destroyed. People of faith are lobbying, and advocating, and pressing our politicians to keep fossil fuels in the ground, where they belong. People of faith are blocking the path of new fracked gas pipelines, pushing for a fair price on carbon, and working to build a clean green economy that provides decent jobs and improves public health. You never know where the Spirit will lead you. A UCC pastor and friend of mine, long-time activist Andrea Ayvazian, was recently praying as she rode a train to and from Texas, and the Spirit gave her a vision of a school that teaches people how to build the movement for eco-social justice. Thus was born the Sojourner Truth School for Social Change Leadership. Launched just this month, it offers free classes from Greenfield to Springfield on everything from how to write for social change, to how to run for office, how to prepare for non-violent civil disobedience, and how to maintain a peaceful heart. The Sojourner Truth School for Social Change Leadership is already on its way to becoming a model for how to start similar schools in cities across the country. Check it out online or pick up one of the brochures I’ve left at the door to the church. I’ll be teaching a class on spiritual resilience in a couple of weeks. I see the Spirit at work in the climate action network here in the Pioneer Valley, Climate Action Now, which is engaged in campaigns to accelerate a transition to clean, safe, renewable sources of energy, such as sun and wind. The monthly meetings of Climate Action Now begin and end with silence, prayer, or singing, and if you sign up for their weekly newsletter, you’ll be joining a vibrant local effort. The Spirit also inspired the formation of another group, the Massachusetts Interfaith Coalition for Climate Action, or “MAICCA” for short, which is bringing together Christians, Jews, Quakers, Unitarians, and people of all religious traditions to push for legislation in Massachusetts that supports climate justice. Here’s my last invitation. I’d love to see you on Sunday afternoon, June 11, when we hold a festive, outdoor, interfaith service in Northampton called “Prayers for the Planet: Reverence and Resistance.” We’ll have two powerful guest speakers, Rev. Mariama White-Hammond and Jay O’Hara, along with Gospel music, singing, prayers, and leaders from a range of world religions, as we join together to refresh our spirits and renew our resolve. Thank you, Grace Church, for being a sponsor of this unusual event. I hope that many of you will come. Yes, we live in troubled times, but the Jesus movement was made for times like these. If you knew that Jesus was with you, if you knew that he believes in you and in what you can accomplish, if you knew that his Spirit was guiding you, sustaining you, and giving you strength, what would you do next? What new step would you take? You may not know the answer right off the bat, but if you ask the Spirit to guide you, She will. “Do not let your hearts be troubled. Believe in God, believe also in me.”