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.

Speaking at SAICAN meeting, Oct. 30, 2016. Photo credit: Rev. Marisa Brown Ludwig
Speaking at SAICAN meeting, Oct. 30, 2016. Photo credit: Rev. Marisa Brown Ludwig

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.

Photo credit: Rev. Marisa Brown Ludwig
Photo credit: Rev. Marisa Brown Ludwig

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.

Last year Pope Francis released a powerful encyclical, Laudato Si’, which opened up space for a new and more urgent conversation about the radical change of course that human societies must take if we wish to safeguard life on this planet and to build a just, sustainable society. If you haven’t yet read Laudato Si, I hope you will. It’s short, and you can download it from the Internet for free. I don’t agree with everything in it, but it draws from the best of Judaeo-Christian tradition, it speaks to people of all faiths, and it gained ringing endorsements from religious leaders around the world.  Evangelical leaders expressed strong support; over 400 rabbis signed a Rabbinic Letter on the Climate Crisis; Islamic leaders from 20 countries released the Islamic Declaration on Climate Change; and Anglican bishops issued a fresh call for action on climate justice.

Amy Benjamin & Lise Olney speak about MAICCA (Mass. Interfaith Coalition for Climate Action), which hopes to partner with SAICAN (Springfield Area Interfaith Climate Action Network). Photo credit: Rev. Marisa Brown Ludwig
Amy Benjamin & Lise Olney speak about MAICCA (Mass. Interfaith Coalition for Climate Action), which hopes to partner with SAICAN (Springfield Area Interfaith Climate Action Network). Photo credit: Rev. Marisa Brown Ludwig

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.

p01tgd39Each 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.

  1. 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.god-813799__340

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.

  1. 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.

  1. 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.
St. Francis: A Canticle to Creation, by Nancy Earle, smic
St. Francis: A Canticle to Creation, by Nancy Earle, smic

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.

Thank you.

 

Sermon for the Twenty-Third Sunday After Pentecost, October 23, 2016. Delivered by the Rev. Margaret Bullitt-Jonas at Christ Church Cathedral, Springfield, MA Jeremiah 14:7-10, 19-22 Psalm 84:1-6 2 Timothy 4:6-8, 16-18 Luke 18:9-14

Fighting the good fight

“I have fought the good fight, I have finished the race, I have kept the faith.” (2 Timothy 4:7)

It is a joy to be with you this morning. Thank you, Tom, for inviting me to preach. As you may know, I serve as Missioner for Creation Care for this diocese and also for the United Church of Christ in Massachusetts, which means that I go from church to church, preaching the Gospel and speaking about our call as Christians to love and protect the Earth that God entrusted to our care. This is a great day to be visiting the Cathedral, the center of worship in our diocese, for we are right in the center of Creation Season, which began several weeks ago with the Feast Day of St. Francis on October 4 and will extend for several more weeks, until the first Sunday in Advent.

As I pondered the readings for this morning, that line from Paul’s Second Letter to Timothy leaped off the page: “I have fought the good fight, I have finished the race, I have kept the faith” (2 Timothy 4:7). What’s the context? Paul is apparently in prison, probably in Rome, and he is facing imminent death. As he says in the reading’s first line, “I am already being poured out as a libation, and the time of my departure has come” (2 Timothy 4:6). Paul is preparing to die and he is doing what most of us tend to do when we face our death: he’s looking back over his life, carrying out a life review; he’s glancing into the future, to the life beyond death; and he’s trying to convey what really matters to him.
Dawn in Ashfield. Photo credit: Robert A. Jonas
Dawn in Ashfield. Photo credit: Robert A. Jonas
Maybe it’s because I celebrate a birthday tomorrow – and not just any birthday, but a milestone birthday – that I find myself drawn to this passage. Wouldn’t it be wonderful, when we’re on our deathbed, to be able to look back on our lives and to say: “I have fought the good fight, I have finished the race, I have kept the faith!” I imagine the satisfaction that someone who is able to say that must feel. Through his teaching and ministry, through his presence and words, through his death and resurrection, Jesus showed us that love sent us into the world, that love is what we’re made for, that love is what roots and grounds our lives and gives them meaning and purpose. So when we reach the end of our lives and look back, wouldn’t it be wonderful to know that, as best we could, we made that love real in the world around us – that we lived our life in a way that made people as sure of love as they are of sunlight. Now that is a fight worth fighting; that is a race worth finishing; that is a faith worth keeping! Maybe, at the end of our lives, we will hope what Paul hopes – that God has reserved for us “the crown of righteousness” (2 Timothy 4:8) – but today’s Gospel makes it clear that it won’t be a crown of self-righteousness. Two men stand before God in prayer, and it’s not the good man, the man who has done all the right things, who goes home justified with God, in right relationship with God, but the other man, the sinful man who honestly confesses his guilt and beats his breast in repentance, praying “God, be merciful to me, a sinner!” (Luke 18:13) It seems that God sees deeply into the heart. What matters to God is not just outward behavior – that we do good things – but also what goes on inside us: that we don’t exalt ourselves and don’t regard other people with contempt. I find this is a particularly poignant parable in light of this year’s combative and divisive election season, which, across our country and in our own living rooms. is arousing so much anger, fear, and even hatred. Wherever we are on the political spectrum, it’s easy to get caught up in the general mood of self-righteousness, mockery, and contempt. So, as I consider today’s Gospel passage, I imagine the vast tenderness of God, the God who says it’s OK, right here in this sanctuary, to quit all our defensive posing and posturing, to drop all our efforts to promote ourselves, to put ourselves forward and to make ourselves look good at someone else’s expense. I imagine the gentleness of God, who wants nothing more than to come to us, as God came to that wretched tax collector, and to touch that place within us where deep down we know that we can do nothing without God and that in fact we are nothing without God. It’s when we put down our weapons and come before God with an undefended heart that we finally discover how loved we are. Whenever that happens – when we let God’s love reach us in that place where we feel most vulnerable and afraid – a great answering love rises up in us, a love for ourselves and for our neighbors and for the beautiful, fragile Earth upon which all life depends. Jesus knew a love like that, a love that encompasses the whole Creation. Jesus obviously lived close to the Earth: his ministry began by immersion in a river and he prayed and lived and walked countless miles outdoors. In his parables and stories, Jesus talked about God in terms of natural things: seeds and sparrows, lilies and sheep, rivers, wind, and rocks. Jesus was deeply aware of the sacredness of the natural world and it’s no wonder that in our sacraments we, too, make contact with simple earthy things, with bread and wine and water. We trust that God is in these things – that when we take in the consecrated bread and wine of the Eucharist, we take in God’s presence. Like most Christians, I didn’t grow up hearing very much about how God’s love extended to the natural world. But because of the ecological crisis in which we now find ourselves, as Christians we need as never before to renew and reclaim our care for God’s Creation. The web of life is unraveling before our eyes. In just 200 years – a blink in geologic time – human beings have burned so much coal, gas, and oil and released so much heat-trapping carbon dioxide into the atmosphere that atmospheric levels of CO2 are higher today than they have been for millions of years. Scientists warn with increasing alarm that our atmosphere is warming more rapidly than expected and that climate disruption is already evident worldwide. Already oceans are heating and becoming more acidic; tundra is thawing; ice caps are melting; sea levels are rising; coral reefs are dying; massive droughts are spreading in some places and heavy rains intensifying in others. We’re on the edge or in the midst of what some experts call the sixth major extinction event on this planet. 2015 was the hottest year on record, shattering the record set just the year before, and 2016 is right on track to set a new record for heat. The world community is beginning to grasp that the situation is urgent. Last December nearly 200 countries pledged in the Paris Agreement to reduce their carbon emissions, agreeing that the Earth must be prevented from warming more than an average of 2˚ Centigrade (or 3.6˚ Fahrenheit) above pre-Industrial levels – and ideally much less than that. That agreement is a start, but the pledges are voluntary, and even if they were carried out, they would be insufficient to avert catastrophe. So, as I’ve said before in other contexts, if we’re serious about wanting to preserve life as it has evolved on this planet, then we’re going to have to work for it – to organize, lobby, vote, pray, invent, create, protest, and push – to do this together and do it fast. If, at the end of our lives, we hope to say with St. Paul, “I have fought the good fight, I have finished the race, I have kept the faith,” then we need to place care for the Earth at the center of our spiritual and moral concern. For there is a good fight to be fought: we are fighting for a habitable planet and for a safe and healthy world for our children and our children’s children. We are fighting to keep fossil fuels in the ground and to transform our economy so that we are free at last from dirty fuels and are set on a path to a better future. There is a race to be won: we are racing against time, racing to make a swift transition to clean renewable sources of energy, like sun and wind, in time to avert climate chaos. And there is a faith to keep: faith in ourselves and in each other; faith in the God who entrusted the Earth to our care; faith in Jesus who walked and loved this Earth and who reconciled all things in heaven and on earth through the blood of his cross (Colossians 1:20; and faith in the Holy Spirit who guides and sustains our efforts and who makes all things new. On a practical level, what can we do? As individuals, we can drive less, use public transportation, put on a sweater and turn down the heat, ignore the dryer and hang our laundry outside to dry, eat less meat, eat local foods, recycle, and so on.
Heifer Farm banner
Heifer Farm in Rutland, MA, location of “We Are the Earth: Public Prayer for the Planet,” at 3 p.m. on Nov. 13, 2016
But the scope and pace of the climate crisis require change on a much broader scale. Thanks be to God, coalitions are growing among people who care about the Earth, about poverty and economic justice, about racial justice, about immigration, about human rights – for all these issues intersect. I’m excited by the work of local groups right here in Springfield, such as the Springfield Climate Justice Coalition and the Springfield Area Interfaith Climate Action Network. I’d be glad to talk with you after the service about efforts like these. Maybe some of you would like to join me next Sunday at 2 o’clock when I give a keynote address at an interfaith climate forum at First Church of Christ in Longmeadow that will draw together people from all over Springfield. Maybe some of you will join me a couple of weeks later, on Sunday afternoon, November 13, for a special outdoor worship service to celebrate God’s Creation and our Christian call to protect it. Our own Bishop Doug Fisher will lead the service, along with all the other heads of Protestant denominations in Massachusetts – Episcopal, UCC, and Lutheran. We’re calling the service “We Are the Earth: Public Prayer for the Planet,” and Tom and I just posted a flier in the hall. Whatever you feel drawn to do for the Earth, as individuals and as a community of faith, I hope that we will keep encouraging each other to follow Jesus in his mission of justice, mercy, and hope. And I hope that at the end of our lives, each of us will be moved to say, “With God’s help I have fought the good fight, I have finished the race, I have kept the faith.”  

Some people named the week beginning September 21, 2015, the Week of Moral Action for Climate Justice. Others called it Pope Week. I want to call it Watershed Week: the week when Americans streamed to Washington, D.C., New York City, and Philadelphia, like rivers pouring through a watershed, eager to hear Pope Francis speak about our call to love each other and all Creation. The week was a watershed in another sense, too: a turning point where everything changed.

Doug Hendren and Dave Pruett express the spirit of the climate rally on the National Mall
Doug Hendren and Dave Pruett express the spirit of the climate rally on the National Mall

I spent most of that week in D.C., swimming through crowds and participating in prayer vigils, concerts, strategy sessions, and rallies. On Monday I gave the opening prayer at the National Prayer Breakfast on Creation Care, an annual event organized by the National Religious Coalition on Creation Care (NRCCC). NRCCC is composed of members of all the major religious groups in America, including Catholics and Protestants, Jews and Muslims, Evangelicals and Orthodox Christians.  Joined in prayer, and united with people of every religious tradition, we advocate for a right relationship to God’s creation.

Over the summer I’d taken the lead in composing letters from NRCCC to President Obama and to members of Congress about the moral and religious call to address the climate crisis, and on Monday we officially released the letters and began delivering them to members of Congress. (The NRCCC press release is here.)

The Open Letter to President Obama focuses on actions he can take without approval of Congress, such as becoming an advocate for a carbon tax, modifying the Trans-Pacific Partnership, rejecting the Keystone XL Pipeline, and rejecting new coal leases on public lands. The letter urges the President to adopt the language of “emergency” whenever he speaks about climate change, and “to mobilize the nation with the same focus and determination with which we mobilized during World War II, so that we reach 100 percent renewable energy in two or three decades.”

The NRCCC team gathers for a meeting at the State Dept.
The NRCCC team gathers for a meeting at the State Dept.

We were gratified to hear from the Council on Environmental Quality that the letter was shared widely with the White House climate team. Maybe it will make some waves.

On Tuesday a group of NRCCC members headed to the State Department to meet with Karen Florini, Deputy Special Envoy on Climate Change, and Amy Willis, in the Secretary’s Office for Religion and Global Affairs. With only two months to go until the crucial international climate talks in Paris, we wanted to express in the strongest possible terms our desire for bold leadership by the United States. Ms. Florini welcomed our faith-rooted advocacy – she herself is a person of faith – and we talked about how to push for effective climate action both at home and abroad in the midst of an obstructionist Congress. As she put it, “We are under active political assault.” (Learn more about the visit here.)

Sharing our Open Letter to President Obama with Ms. Karen Florini
Sharing our Open Letter to President Obama with Ms. Karen Florini

From the State Department we headed to the Senate Building to meet with the legal counsel of Senate Majority Leader Mitch McConnell. We gave him an earful about the moral mandate to tackle the climate crisis, citing science and Scripture, ethics and economics. In turn, we listened to his concerns about unemployment in Kentucky and the future of coal. A member of our group pointed out, “Coal is over.” So the question becomes: can Republicans and Democrats work together to make a swift and just transition to a new economy based on clean energy? That is something to work and pray for.

Wednesday began with an interfaith coalition of climate leaders meeting over breakfast with the staff of ecoAmerica. EcoAmerica has been instrumental in developing best practices for climate communication, and its Blessed Tomorrow campaign is mobilizing faith communities to engage in the struggle to stabilize the climate. The offices of ecoAmerica happen to be directly across the street from St. Matthew’s Cathedral, where Pope Francis spoke for one hour to Roman Catholic bishops and cardinals. We relished having the chance to see the Pope as he entered and left the sanctuary.

Praying at Multi-faith Prayer Vigil, with Rabbi Mordechai Liebling
Praying at Multi-faith Prayer Vigil, with Rabbi Mordechai Liebling

On Wednesday night I joined a large group on the steps of John Marshall Park near the National Mall to mark the end of Yom Kippur. At the start of Yom Kippur the night before, Rabbi Mordechai Liebling had delivered a powerful sermon that called for atonement – At-One-Ment – with the Earth and each other, a watershed moment that can only take place when we “feel in our hearts and know in our guts that what happens to the oceans, to the forests, to other species, to other people is also happening to us.”

A multi-faith prayer vigil completed the marking of Yom Kippur, and I gave the opening prayer, lifting up Jesus’ cry from the cross as the cry of the Earth-community.

“Why have you forsaken me?” We hear that cry
in the din of collapsing glaciers as they tumble into the sea,
in the crash of forests as they are felled,
and in the blast of mountaintops as they are blown open for extraction of
coal.

“Why have you forsaken me?” We hear that cry
in the murmur of refugees searching for water in lands scorched dry,
in the diminishing bleats and roars and chirps worldwide as species go extinct,
one by one,
and in the silence of dying coral reefs as they bleach in acid seas.

At the foot of the cross, we hear the cry of all humanity, and especially the poor, as the climate crisis unfolds around us.
We hear the groaning of all Creation: “Why have you forsaken me?”

The prayer ended with an appeal for divine mercy, asking God to empower us not to forsake each other, but instead to stand with the vulnerable, the poor, and the living world around us. Receiving God’s forgiveness and accepting our interconnection with all Creation can be a watershed moment. The dusk drew shadows around us; above us, the stars began to shine. (The complete prayer is here. )

Rev. Dr. Jim Antal, Rev. Dr. Margaret Bullitt-Jonas, Rev. Stephanie Johnson
Rev. Dr. Jim Antal, Rev. Dr. Margaret Bullitt-Jonas, Rev. Stephanie Johnson

On Thursday morning, I joined thousands of people at a reserved area on the lawn in front of the Capitol Building, to listen and watch on large screens as Pope Francis addressed a joint session of Congress. Eventually I moved further back on the National Mall to participate in the Moral Action on Climate Justice Rally, which featured lively music, speakers, and a diverse throng of activists. On either side of the stage stretched two long banners in English and in Spanish, quoting from the papal encyclical: Hear the cry of the Earth. Hear the cry of the poor.

A hush settled over the crowd as the Pope began to speak. In a world where so many leaders speak rapidly and evasively, bending the truth to suit their needs and using their words to dominate opponents, defend a narrow, partisan agenda, and push for power, it was rare and sweet to hear a leader speak slowly, truthfully, and from the heart, excluding no one and welcoming everyone. Here was a person whose humility evoked our own basic goodness as human beings, reminding us that in fact we are connected to each other, we do care about the Earth and each other, we do have the capacity to be good, we do have the power to work together and to do the right thing. Was I the only listener moved to tears? I doubt it.

Pope Francis stands at the balcony
Pope Francis stands at the balcony

After the Pope left Capitol Hill, I lingered for a while at the rally to meet with friends, old and new. Activist and writer Ted Glick was on the penultimate day of an 18-day, water-only Fast for New Permits, organized by Beyond Extreme Energy. The fast targeted the Federal Energy Regulatory Commission (FERC), which essentially rubber-stamps approval for gas pipelines. Ted, looking tired but resolute, cited Gandhi’s insight that “fasting is the sincerest form of prayer.”

That night I made my way on foot to the National Cathedral (forget driving – roads were closed because the president of China was on his way into town). “Coming Together in Faith on Climate” brought together Christian, Jewish, Muslim, and other national religious leaders to express interfaith and ecumenical support of the Pope’s call to action on climate and Creation care. The Episcopal Church’s Presiding Bishop spoke eloquently, and, with the other faith leaders, committed to five initiatives to address global climate change.

As leaders of many faiths were endorsing and amplifying the Pope’s message in Washington, D.C., so, too, countless communities beyond Washington, D.C., were also bearing witness to the moral imperative to create a just and sustainable world. Take, for instance, Springfield, Massachusetts, where, on the same day that the Pope addressed Congress, a rally was held at City Hall to support funding for a climate justice office. Bishop Doug Fisher of the Episcopal Diocese of Western Massachusetts gave a rousing speech.

I’ve been part of the religious climate movement for many years, but I’ve never experienced as deep and wide an awakening to the urgent call to stand up for life as I did last week. In order to give our children a livable planet, we need the vision and passion of people of faith – people who can see the long view, not just short-term quarterly or annual reports; people who care about the homeless, hungry, and poor, not just about elites; people who understand that the web of life is a gift to be protected, not a commodity to be exploited and destroyed; people who place their hope not in the promise of success but in the faithfulness of God.

People like that are rising up on every side. The image of a watershed may fit this moment in history, but, so, too, does the image of a rising tide. I look back on last week as a watershed moment, because around me and within me I sense a rising tide of activism, resolve, and love.

The most inspiring climate song I’ve yet heard was written by Rabbi Shoshana Meira Friedman and Yotam Schachter, and first performed by Rabbi Shoshana and Rev. Fred Small on September 20 – just in time for that pivotal week. They also went on to perform it at the National Cathedral on Thursday night.

The song is called: “The tide is rising and so are we.”

The past 24 hours have stretched my sense of time.

One morning I come across a report that in a far off cave in South Africa, scientists have discovered the bones of a previously unknown branch of the human family. A photo on the front page of The New York Times shows an ancient skeleton, neatly laid out from head to toe. The bones of the feet, according to one scientist, are “virtually indistinguishable” from those of modern humans. The finger bones are “extremely curved,” clearly adapted for climbing, and the skull seems to have sheltered a brain no bigger than an orange – one-third the size of a modern human brain. Named after the Rising Star cave in which the bones were found, these ancestors are called Homo naledi (“star” in the local Sesotho language). They walked the Earth more than 2.5 million years ago.

Professor Lee Berger kisses the skull of Homo naledi, newly discovered human ancestor, during the unveiling of the discovery. (AFP)
Professor Lee Berger kisses the skull of Homo naledi, newly discovered human ancestor, during the unveiling of the discovery. (AFP)

I don’t know what these distant relatives were like – what they thought about, how they spent their time, what mattered to them. But I imagine that in some ways they were just like us: they searched for food when they were hungry; they wept when they were sad; they looked for shelter and safety in a difficult world; they cared for their nearest and dearest. Scientists note that Homo naledi repeatedly placed the bones of their dead in an inaccessible cave, a fact that makes me want to say “the bones of their beloved dead.”

I bow to my ancestors who lived nearly 3 million years ago. Somehow we are kin.

The next morning I come across another report in The New York Times – this one placed not on the front page, but on page 10, as if the editor hoped to shield the reader from frightening news. A new study reports that burning all the world’s deposits of coal, oil, and natural gas would raise the global temperature enough to melt the ice sheet that covers Antarctica, along with the rest of the earth’s land ice. Sea levels would likely rise more than 200 feet.

The big surprise to scientists is that the melting could happen very quickly. Scientists used to think that it would take many thousands of years for Antarctica to melt. It turns out that once large-scale melting begins, half the melting could occur in as little as a thousand years. At that pace, the ocean could rise about one foot every decade, about 10 times faster than it is rising now. The article notes: “Such a pace would almost certainly throw human society into chaos, forcing a rapid retreat from the world’s coastal cities.”

Margerie Glacier Calving, Glacier Bay National Park, AlaskaAs the lead author, Ricarda Winkelmann, puts it: “To be blunt: If we burn it all, we melt it all.”

What takes my breath away is the list of the world’s regions that would be affected by a sea-level rise of 200 feet. The list of cities lost includes (among others) Miami, New Orleans, Houston, Washington, New York, Amsterdam, Stockholm, London, Paris, Berlin, Venice, Buenos Aires, Beijing, Shanghai, Sydney, Rome and Tokyo.

I read the list of cities printed in The New York Times. I touch my fingers to the page, as if physical contact can help me absorb these facts and make them real. I recall the startling new report from James Hansen and 16 other top climate scientists, which predicts that significant sea level rise could be swift and abrupt. Oceans could rise as much as ten feet in as little as 50 years, which means that we would lose all the coastal cities of the world.

The people living in those ruined cities could include my beloved children and grandchildren. I don’t need to exercise any imagination or empathy to know what these people will be like. They will be just like us. They will search for food when they are hungry, and they will weep when they are sad. They will look for shelter and safety in a difficult world, and they will care for their nearest and dearest.

I know in my bones that we are kin.

That night I go outside and stand barefoot in the backyard. The toes of my feet, not so different from those of Homo naledi, dig into the cool grass. Where am I in time? Behind me, in the past, extend some 3 million years of human evolution. Ahead of me lies a human future that could be unimaginably chaotic and short. Here, in this precious, passing instant of time, I stand on the place where past and future meet.

That place is on fire with love.

Surging through the dark night air and rising up from the earth beneath my feet are gratitude for the priceless gift of life, grief for what we’ve lost, anger at what we’ve done, and a love that knows no bounds. I feel an urgent call to spend my life well, to place it in the service of life.

Week of Moral Action for Climate JusticeNext week I will head to Washington, DC, to participate in the Week of Moral Action for Climate Justice (Sept. 21-25). Pope Francis is coming to DC to address a joint session of Congress, and people of all colors, creeds, and faiths will converge on our nation’s Capitol to amplify his unequivocal call to humanity to create a just and sustainable future. All eyes are on the U.N. climate talks that will be held in Paris this December, which we fervently hope will chart a course to a low-carbon world.

The Pope’s encyclical, Laudato Si’ (Praise Be to You), draws from the best of the Judaeo-Christian tradition. As Wen Stephenson points out in a fascinating cover story in The Nation, the encyclical reclaims the once-marginalized terrain of liberation theology and offers a radical critique of the economic and social system that drives climate change. Francis highlights the fact that in a world beset by a disrupted climate, those who are poor have the fewest resources and are the least able to adapt. What’s more, the same mindset and economic system that exploit the Earth are the same mindset and economic system that exploit the poor. The cry of the Earth and the cry of the poor form a single cry and should evoke an integrated, comprehensive response.

The encyclical itself has generated a strong response: negative reviews from right-wing politicians wedded to the fossil fuel status quo and ringing endorsements from religious leaders worldwide who view climate justice as a moral imperative.  More than 400 rabbis have signed a Rabbinic Letter on the Climate Crisis that was timed to support the papal encyclical.  Islamic leaders from 20 countries recently released the Islamic Declaration on Climate Change, urging action based on a religious mandate to protect the planet. Anglican bishops just issued a fresh call for action on climate justice.

During the week in DC I will offer a prayer at the National Prayer Breakfast for Creation Care, hosted by National Religious Coalition for Creation Care (NRCCC), and I will offer a prayer at the Interfaith Prayer Vigil near the National Mall that concludes the marking of Yom Kippur, one of the holiest days in the Jewish calendar, and a day of atonement. I will walk through the halls of Congress, delivering copies of a letter about the climate emergency that I took the lead on writing on behalf of NRCCC, and I will stand with thousands of people on the National Mall to watch on Jumbo Trons as the Pope delivers his message to Congress. That night I will savor a celebration of song, prayer, sermons, and poetry about faith and climate at the National Cathedral, which will be live-streamed nationally.

For too long humanity has been caught in a trance of greed, resignation, and shortsightedness, as if we have no choice but to keep drilling and fracking, keep plundering the earth and keep plundering the poor. We stand at the brink of disaster. U.N. Secretary General Ban Ki-moon has called it our “global suicide pact.”

But maybe we will start to apprehend the mystery of time, a sacred mystery that extends far beyond our own little lives. We belong to something much greater than ourselves. After all, human beings were born from stars. Members of Homo naledi are not the only Star People – we all are. We exist within a great sweep of Milky Way time. Yet we are also faced with the fact, as Martin Luther King, Jr. once said, that “…tomorrow is today. We are confronted with the fierce urgency of now.”

In the short span of a lifetime each one of us has countless opportunities to bear witness to what Dante called “the love that moves the sun and other stars.” That love is moving through us, too, and in the brief time we Homo sapiens have left in which to save life as it has evolved on this wondrous planet, it is our call and privilege to do everything we can, because we love our natural world and our descendants, those born and not yet born. They are our future and we are their past.

So we reach out to the ancestors who came before us and to the descendants who, God willing, will arrive long after we have vanished from Earth and are only bones in the ground. We reach out to our human neighbors, to children and the elderly, to the vulnerable and poor, to the countless refugees already on the move as seas rise and drought spreads. We reach out to the living world around us – to all that has been desecrated, to the blasted forests and dying meadows, to the poisoned, acid-drenched oceans and the convoluted air. We reach out in love to all of you, and we say: I stand with you. I belong to you. I am part of you. I will not let you go. We are in this together. I will join the fight to re-weave the web of life.


The most comprehensive schedule I’ve found for the events going on in DC during the Week of Moral Action for Climate Justice is here.

September 21: The National Prayer Breakfast for Creation Care will begin at 10 AM, at Capitol Hill Lutheran Church, 212 East Capitol St NE, Washington, DC 20003.
September 23: Interfaith Prayer Vigil will begin at 7:00 p.m. near the National Mall at John Marshall Park (at Pennsylvania and 4th Street NW, near Judiciary Square Metro), organized by Franciscan Action Network.
September 24: Ignatian Solidarity Network is helping congregations to organize “watch parties” of the Pope’s historic address to Congress, offering a free step-by-step guide for how to set one up.
Three watch parties are scheduled at 7:00 p.m. in the Pioneer Valley (in Amherst, Northampton, and Longmeadow, MA). Details are here.
At 12:30 p.m. on September 24, the same day that Pope Francis addresses Congress, Springfield Climate Justice Coalition will hold an important rally on the steps of the Springfield, Mass. City Hall, to urge the city to fund and implement a climate action plan. Download a flier here: SpringfieldRallyForClimateJustice2015flyer. Please come if you can!

 

 

 

The Pope’s encyclical on the environment was officially released today, and I am relishing the response from both the secular and the religious climate movement. Surges of enthusiasm are rolling across the Internet like waves across the sea, and rivulets stream into my email inbox. Pope Francis’ landmark encyclical was addressed not only to Roman Catholics, nor only to Christians, but also to “every person living on this planet.” And all sorts of groups far and near are responding with invitations to Stand With the Pope. Hands down, the best invitation was extended by Forecast the Facts: name your identity and take your stand beside the Pope on climate. I’m a Mormon and I stand with the Pope on climate! I’m Buddhist and I stand with the Pope on climate! I’m a Republican… a pagan… an atheist… a Sikh… a Jew… a non-church-going Catholic… a Humanist… a parent… an Earthling… and I stand with the Pope on climate!

I'm Episcopalian and I stand with the Pope on climate!Guess what? It turns out that preserving a habitable world, caring for the forgotten and the poor, and honoring the Earth and its inhabitants, human and other-than-human, are values that resonate deeply with the human spirit, whatever our faith tradition may be and despite the lies that are peddled to us daily by the fossil fuel industry and by an extractive, exploitative, and consumerist culture. Climate change presents humanity with a decisive spiritual and moral crisis, and the papal encyclical has added precious momentum to messages that cut through the fog of inertia, denial, and political impasse and rouse the human family to unite in tackling the crisis before it’s too late.

Rabbi Michael Lerner describes Pope Francis a “the first international spiritual progressive voice who can go beyond the ‘common sense’ of global capitalism and articulate a different worldview,” and he urges an interfaith effort to support the Pope’s direction. Rabbi Lawrence Troster calls the Pope “a spiritual guide for everyone – believer and non-believer alike – and… perhaps the only person in the world with the potential to unite humanity to save itself and our increasingly fragile planet.” Ecumenical Patriarch Bartholomew, the spiritual leader of 300 million Orthodox Christians around the world, expresses his deep appreciation for Pope Francis’ encyclical in a powerful essay in this week’s TIME magazine, noting that “We are not faced with two separate crises, one environmental and the other social, but rather one complex crisis which is both social and environmental.”

It will take some time to absorb the comprehensive thinking that went into the encyclical, and I am grateful for the excellent analysis that some writers have already provided, such as James Martin, S.J.’s helpful essay on “Top Ten Takeaways from ‘Laudato Si.’”

Springfield Climate Justice Coalition meeting
Springfield Climate Justice Coalition meeting

Meanwhile the urgent work to build a sustainable, just and peaceful world goes on. Last night I sat with a group of Springfield, Mass. residents who are acutely aware of the health impacts of climate change on their struggling city, and the particular burden that is carried by the poor. Across boundaries of race, class, and religious and ethnic background, this growing band of men and women is organizing to resist environmental injustice and to promote sustainability, resiliency and equality for all Springfield residents. Last night none of us in the Springfield Climate Justice Coalition had read the Pope’s encyclical, but tonight we can all take heart from the Pope’s understanding of the “immense dignity of the poor” (158).

Capitol Building, Washington, DC
Capitol Building, Washington, DC

On Sunday I will travel to Washington, D.C., and will join about 900 other citizen volunteers – including a host of faith leaders – to lobby Congress for action on climate change. Our goal is to advance carbon fee and dividend as a solution acceptable to Democrats and Republicans alike.  The Citizens Climate Lobby has made 3200 assignments, which means that every member of the House and Senate should receive a visit. How will it go? I have no idea. I’ve been assigned to meet with Republican politicians from Florida, Texas, Kentucky, and Illinois. It’s no secret that many conservative Republicans are staunchly opposed to regulating carbon emissions, and some of them began objecting to the papal encyclical even before it was released (I am grateful for the strong witness of my bishop, Doug Fisher of the Episcopal Diocese of Western Mass., who takes issue with their stance and speaks cogently about how Christians connect care for the Earth with care for the poor).

To prepare myself for lobbying on Capitol Hill, I inhale deeply, and breathe in the presence and power of the Holy Spirit. I ground myself in the love of God. I am strengthened when I recall the Pope’s thoughtful critique of unfettered capitalism, especially when it harms the poor. “Profit,” says the Pope, “cannot be the sole criterion” of our decisions (187). Christianity has a long tradition of advocating for economic justice, and I intend to carry that message forward.

Today the Pope released a groundbreaking document that urges reverence for all Creation, and justice and mercy for all its residents. Tomorrow men and women around the world will get out of bed with a renewed commitment to fight the good fight – to divest from coal, gas, and oil, to keep fossil fuels in the ground, to build a society based on fairness and generosity, and to provide a habitable world for our children, grandchildren, and generations yet unborn. I hope that one day we will look back and remember the Pope’s encyclical as the electrifying moment when humanity finally grasped that we have the power to bear witness to love, and the responsibility to protect the Earth upon which all life depends.

Today the three faith leaders who serve on the Board of Trustees of Better Future Project released this statement, “Choosing Between Two Floods: Responding to Pope Francis’ Encyclical”:

“We have been called to heal wounds, to unite what has fallen apart, and to bring home those who have lost their way.”  — Attributed to St. Francis of Assisi

Pope Francis, Korea Haemi Castle (Commons.wikimedia.org)
Pope Francis, Korea Haemi Castle (Commons.wikimedia.org)

We welcome the strong prophetic witness on climate change offered this week by His Holiness Pope Francis in his encyclical “Laudato Si’.”

Pope Francis addresses this encyclical to people everywhere: “Now, faced as we are with global environmental deterioration, I wish to address every person living on this planet…. In this Encyclical, I would like to enter into dialogue with all people about our common home.” We hope that indeed people of all faiths will heed his words and take action.  As the Pope affirms, climate change is largely human-caused. In keeping with his commitment to the marginalized and vulnerable, Pope Francis emphasizes that climate change has especially devastating effects on the poor.  Addressing climate change is an essential aspect of ethics. As individuals we must reduce our personal consumption of fossil fuels; as citizens, we must push for effective governmental and international action.

As ordained clergy and as members of the Better Future Project Board of Trustees, we applaud Pope Francis’ call to action. Since its founding in 2011, Better Future Project has been a leader in the climate action movement, empowering grassroots organizing through 350 Massachusetts and leading campaigns for divestment from fossil fuel companiescarbon pricing, and a shift to renewable energy in Massachusetts.

We believe that taking swift and responsible action to address climate change is an urgent moral imperative. Last September we walked with faith communities in the People’s Climate March, joining 400,000-plus people in the streets of New York. You might call it a kind of flood — not Noah’s flood, not the flood of a monsoon or hurricane, but a flood of loving determination, a flood of witness and hope for action on climate change. The climate movement is a flood of people calling for systemic change: for sharply reduced greenhouse gas emissions and for a swift transition to clean, safe renewable energy; for the protection of poor and vulnerable communities, for an end to fossil fuel subsidies, and for a strong international climate agreement in 2015.

Today we must choose between two floods: the flood of rising seas, or the flood of hopeful and courageous change. As Professor Mercy Oduyoye, an African theologian, has said, unless we take care of each other, we will lose our humanity; unless we become earth-keepers, we will be homeless.

Ban-Ki Moon, the U.N. General Secretary, has asked people of faith to urge bold action on climate change and to “provoke, challenge and inspire political leaders.” We celebrate the release of the Pope’s encyclical, which has done just that.  We recommit ourselves to the struggle to provoke, challenge, and inspire political leaders and to mobilize a wave of religious activism to stabilize the climate, heal the Earth, and chart a course to a just and sustainable future.

The Rev. Dr. Robert K. Massie

The Rev. Dr. Margaret Bullitt-Jonas

The Rev. Reebee Kavich Girash

 

There are countless reasons to lament and lose heart. Scan the headlines and take your pick: racism and torture; hunger and sickness; poverty and war; a web of life that is unraveling. I know a woman who heard one piece of bad news too many, and found herself walking around her house, howling.

I give thanks for her wails, for her willingness to be pierced by the suffering of the world and to let herself lament. It takes courage to lament. I dispute the injunction attributed to labor organizer Joe Hill, who reportedly said, “Don’t mourn, organize.” I advocate for both: let’s mourn and organize. It seems to me that allowing ourselves to mourn is a good way to keep our hearts supple and soft, and a good way to resist the pressure to go numb. Shedding tears is a way to water the soul. And mourning can be an act of resistance too, a way of shaking off the dominant consumer culture, which prefers that we stay too busy, distracted, and anesthetized to feel a thing.

From within our grief, a Spirit is moving among us, inviting us to dream big dreams and imagine new possibilities. Especially in this Advent season, Christians look ahead with hope for Christ to be born afresh within us and among us. What can you do – what can I do – what can we do together – to help this birth take place and to heal a hurting world? How is the Spirit inviting us to join the movement for justice and renewal that is already in our midst, sprouting like tender, new leaves on a tree?

Here comes a list of four sightings of the Spirit by just one person in just one week – and an invitation for you to take part.

#Light for Lima, First Congregational Church, Ashfield, MA, Dec. 7, 2104
#Light for Lima, First Congregational Church, Ashfield, MA, Dec. 7, 2014

  • In the hills of western Massachusetts, a small group of people gathers outdoors on a December night. Under a dark sky, we light candles. Surrounded by quiet, we sing. We are only a handful of intrepid souls as we stamp our feet and blow on our fingers to keep warm in the cold night air. But inwardly we are warmed by the knowledge that people all around the world tonight are doing just what we are doing: praying for the climate talks in Lima, Peru.

Our #LightforLima vigil on December 7 was one of scores of vigils that were carried out in more than 15 countries on four continents. For two weeks, world leaders met in Peru to lay the groundwork for the climate treaty that will be finalized in Paris in 2015. Coordinated by OurVoices.net, a multi-faith, global climate campaign, the global vigils responded to Archbishop Desmond Tutu’s call to kindle “a light for Lima.” Religious leaders and organizations were vocal at the Lima climate talks. Pope Francis directed a radio address to the President of the conference, calling climate change a serious ethical and moral responsibility. And Anglican bishops prayed and fasted for the climate.

Please commit to pray for the success of the U.N. climate talks as we approach the decisive Paris climate negotiations in December 2015.  As it stands right now, the deal that negotiators worked out in Lima is not sufficient to prevent the atmosphere from warming more than 3.6 degrees Fahrenheit over the pre-industrial average, the point beyond which the world would tip into perilous, irreversible effects. In the months ahead we will need the sustained, urgent, openhearted, and full-bodied prayers and political pressure of millions of people.

To add your name as a person who will pray, please sign up with OurVoices.net.

The spirit of the Lord God is upon me… [God] has sent me to bring good news to the oppressed, to bind up the brokenhearted…[and] to comfort all who mourn. (Isaiah 61:1-2)

  • Leaning forward in a circle of chairs and listening intently, seven Christian leaders from across New England meet in a Framingham retreat house to pray, dream, and strategize. How can the larger group to which we belong, New England Regional Environmental Ministries (NEREM) become a catalyst for societal change and a transformed church? How can we inspire a spiritual awakening in the face of climate change?

We ponder the fact that hearing a trusted pastor preach about climate change is often what moves churchgoers to accept that climate change is real and to take action to slow it. Yet many parishioners have never heard anyone preach about climate change. In my travels from church to church, I often meet with groups of parishioners and I often ask who has heard a sermon about climate change. In most such gatherings, not a single hand goes up.

I won’t disclose what NEREM envisions for next year, but now is the time to start preaching and hearing good sermons about climate change. One way for clergy to begin is to sign up to join the National Preach-in on Global Warming, sponsored by Interfaith Power & Light, which will be held on the weekend of Valentine’s Day, February 13-15, 2015. The Website is full of resources, with sermon ideas, prayers, discussion and activity ideas.  Or pick another date. The date doesn’t matter. What matters is conveying the urgency of the hour.

“…to give them a garland instead of ashes, the oil of gladness instead of mourning, the mantle of praise instead of a faint spirit.” (Isaiah 61:3)

  • On a Wednesday night in the city of Springfield, Massachusetts, a diverse group of concerned citizens – Hispanic and white, wealthy and low-income – meets to strategize how best to implement and fund a climate action plan for the city. The leaders of this effort – Arise for Social Justice, the North End Organizing Network and Climate Action NOW – have organized the Springfield Climate Justice Coalition.

Back in October we held a march through the city’s streets, gathered 200 people for a rally on the steps of City Hall, and rejoiced when the City Council unanimously passed a resolution to adopt a Climate Justice Plan for the city and to establish a staff position to carry it out. Now comes the hard work of building a grassroots base to ensure that the mayor, Dominic J. Sarno, implements the resolution. Over pizza and oranges we exchange ideas, jot notes on newsprint, and start to divvy up tasks.

At the end of tonight’s meeting, I invite everyone to stand up and take each others’ hands. I feel awkward. This coalition seems so fragile and new. Can we, should we, pray together? I look around the circle of friends and strangers, take a breath, and speak briefly about the traditional Christian virtues of faith, hope and love. In fighting for this city, we express our faith that we can imagine a better future; we share our hope that we can build that future together; and we manifest the love that gives us strength. I ask God’s blessing on our work, and pray that our work will be a blessing for the city.

If you would like to join the Springfield Climate Justice Coalition, please contact Michaelann Bewsee (michaelannb (at) gmail.com) of Arise for Social Justice, or Susan Theberge (susantheberge (at) comcast.net) of Climate Action Now.

“They shall build up the ancient ruins, they shall raise up the former devastations; they shall repair the ruined cities, the devastations of many generations.” (Isaiah 61:4)

Diana Spurgin, Lucy Robinson, and Margaret Bullitt-Jonas at No KXL rally, Dec. 13, 2014
Diana Spurgin, Lucy Robinson, and Margaret Bullitt-Jonas at No KXL rally, Dec. 13, 2014

A creative spirit is at play among us: the rally features a tuba and an enormous black plastic pipeline, placards full of pointed messages (“There is No Planet B”), and opportunities for singing, chanting, and banging pots and pans to make noise. We mark four-and-a-half minutes in silence, too, remembering that the body of Michael Brown, a black teenager, apparently lay on the ground for four and a half hours after he was shot by a white policeman in Ferguson, Missouri. The movement for climate justice is intimately linked to the quest for social and racial justice.

The climate rally’s most combative moments are provided by a loud-mouthed, fat-cat banker who wears a top hat and a suit festooned with fake money. She strides up and down the sidewalk, carrying a mini-pipeline on her shoulder, from which dangles a cloth doll, several small stuffed animals, and the placard “R.I.P.” She launches into a rousing debate with a 7-foot-tall polar bear.  Is the Keystone XL pipeline safe? Will it make us energy independent? Will it create lots of jobs? Will it protect the climate?

Street theater: face off between a banker and a polar bear
Street theater: face off between a banker and a polar bear

Despite the sneers of Mr. Money-Bags, the patient arguments of the polar bear win the day. The proposed Keystone XL pipeline, which would run from Alberta, Canada to the Gulf Coast, would carry toxic tar sands that would then be shipped for export overseas. The pipeline would allow the most polluting oil on earth to reach world markets. Mining this oil is already destroying the land, water, and health of the people and wildlife of Alberta. The new pipeline creates a risk of spills – the first Keystone pipeline spilled 14 times in its first year of operation. Experts estimate that the pipeline would provide only 50 permanent jobs. And according to NASA scientist James Hansen the pipeline would propel us into a catastrophic level of climate disruption.

Thousands of citizens across the country have signed the Keystone XL Pledge of Resistance. Please consider adding your name and pledging to join in non-violent direct action to stop the pipeline.

If you wish to participate in and to receive updates about events in western Massachusetts tied to the national Pledge of Resistance campaign – including a training meeting on January 3 – please email Dave Roitman (droitman1(at)verizon.net). We expect to carry out an act of non-violent civil disobedience sometime between mid-January and March. It will be timed so that it happens on the same day that 97,000 other people take action, as part of the national Keystone XL Pledge of Resistance. A short fact sheet about the pipeline by Friends of the Earth can be downloaded here.

“For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the Lord GOD will cause righteousness and praise to spring up before all the nations.” (Isaiah 61:11)


In the face of the confusion, brutality, and violence of the world, we grieve and mourn. And we also mobilize, strategize, and organize. In our longing for a just and peaceful world, we trust that we share in God’s longing to bring forth “a new heaven and a new earth” (Revelation 1:1). As Brian Swimme writes in his “Canticle of the Cosmos”:

The longing that gave birth to the stars
The longing that gave birth to life
Who knows what this longing can give birth to now?

 

This post is based on a statement I read yesterday morning (October 25, 2014) at the annual convention of the Episcopal Diocese of Western Massachusetts.

That afternoon the diocese passed a resolution asking the Episcopal Church to divest from the top 200 fossil fuel companies and to re-invest in clean energy.

It was a glorious day.

The resolution, which passed by an overwhelming majority, is included at the bottom of this piece.

I have been serving as the diocese’s Missioner for Creation Care since last January, and I can’t imagine a more rewarding or meaningful way to spend my time. I am especially grateful for the advice and support of our bishop, Doug Fisher, whose understanding of Jesus’ mission inspires me and gives me strength. Thank you, Doug.

I compare my ministry to a swinging door. Sometimes I turn toward the Church, and sometimes I turn toward the secular world. When I turn toward the Church, I speak about the sacredness of creation and about God’s call to protect the web of life. Most of us aren’t aware that the web of life is unraveling. We don’t realize that we are now in the midst of the sixth major extinction event in the history of this planet – the last one involved the dinosaurs. Most of us haven’t fully taken in what scientists are telling us about climate change. We haven’t quite grasped that in only 200 years – a blink in geologic time – we have burned so much coal, gas and oil, and released so much heat-trapping carbon dioxide into the air, that atmospheric levels of CO2 are higher today than they’ve been for millions of years. The world is changing before our eyes – melting, flooding, acidifying, and burning in ways that no human has ever seen. If we keep extracting and burning fossil fuels at present rates, we will force the worldwide average temperatures to rise between 5 and 11 degrees Fahrenheit in this century, which would make the Earth quite inhospitable for life as it has evolved on this planet, including human life.

So when I turn toward the Church, I speak about the Earth, and when I turn toward secular people, I speak about God. To political and corporate leaders, I speak about the Church’s deep commitment to caring for creation. I speak about the Church’s particular concern for the poor, who are least equipped to deal with the effects of climate change, from more extreme floods and droughts to more infectious diseases and greater food scarcity. To environmental activists – some of whom wrestle with despair – I speak about the spiritual resources that give Christians hope. I speak about a God who created and loves every inch of creation. I speak about Jesus Christ rising from the dead and showing us that life, and not death, will have the last word. I speak about the Spirit that gives us power to roll away the stone. I speak about the divine love that will never let us go and that sends us out to bear witness to love, no matter what the outcome may be and whether or not our efforts are “successful.”

My vision is that this diocese – and the wider Church – will come to see that caring for the Earth is the great mission of our time, and that caring for Creation must be woven into everything we do – from sermons to Sunday School, from prayers to public advocacy. We were born at an unprecedented time in human history, a time when our choices really matter to the future of our children, our children’s children, and the ongoing evolution of life. Whatever particular “issue” may be closest to our hearts – whether it be poverty and economic injustice or immigration; war, racism, violence, or human rights; education or public health – whatever you think of as “your” issue, please know that it will be deeply affected by climate change. Please keep working on those issues, but know that tackling climate change is the great and over-riding challenge that pulls us together in a common search to find a more just, peaceful, and sustainable way of inhabiting this planet. This is the kind of moment the Church was made for. This is an all-hands-on deck moment, a time when we need everyone’s wisdom and energy and help.

So – to the parishes that have already invited me to preach and speak: thank you. To the parishes that haven’t yet done so: please do. I would welcome an invitation. Over the last 10 months we’ve been building a network of people in the diocese who care about Creation, and if you’re interested in joining, please give me your name and contact information. Since beginning this job, I’ve started a new Website, Reviving Creation, on which I post blog essays and sermons, and I hope you’ll take a look and maybe sign up to receive blog posts in your email. We now have a diocesan banner that says “Love God, Love your neighbor: Stop climate change,” and it has been getting a workout. Last month people from the diocese carried our banner during the People’s Climate March in New York City, which drew something like 400,000 people for the biggest climate march in history. And last Monday night, here in Springfield, a wonderfully diverse mix of poor Hispanic, African-American and immigrant communities from the inner city joined with white folks like me from places like Amherst and Northampton to march together to City Hall to ask the city to develop a climate action plan. Once again we carried our banner, and the Dean of our Cathedral was there; our Hispanic Missioner was there; members of our churches were there; and a representative of Bishop Jim Hazelwood and the New England Synod of the Evangelical Lutheran Church in America was there. Bishop Doug was one of the speakers at the rally, and that night Springfield’s City Council voted unanimously to pass a resolution to create a climate action plan. Days like that warm my heart!

Springfield Climate March, Close-up, by Joe Oliverio
Springfield Climate March, Close-up, by Joe Oliverio

Here we are in the midst of our first-ever Season of Creation, and I’ve enjoyed learning about the many ways that churches in the diocese are celebrating this special season. I hope you’ll enjoy and make good use of these weeks until Christ the King Sunday at the end of November, and will lift up the sacredness of the natural world and God’s call to safeguard life. Two weeks from today we’ll be offering a special event in Worcester: on November 8, Massachusetts Interfaith Power & Light will give a Sustainable House of Worship (SHOW) workshop that can show your church how to save money and become more energy efficient and energy conserving. I hope that everyone here will make sure that someone from your church attends that event.

Meanwhile I want to thank the Trustees of this diocese for carrying out a thoughtful, prayerful, and sometimes difficult discussion about the diocese’s policy and practices regarding investments in fossil fuels. I salute your decision in August to reduce our diocese’s exposure to fossil fuels and to invest instead in clean energy. I am grateful for your leadership, and I am grateful that we will have an opportunity this afternoon to discuss a resolution that asks the Episcopal Church to make the same decision.

I look forward to the day when I am no longer a swinging door – the day when we all live in one space. On that day, the Church will fully understand and embody the fact that caring for the ongoing web of life is central to our moral and spiritual concern. On that day, the “secular” world will fully understand that the living mystery we call God is real, and very much alive, and is making all things new. Until that day comes, and when that day comes, I will give thanks for all of you who engage in the great work of loving God and neighbor by participating in the movement to protect life on this planet.


The following resolution was submitted to the Episcopal Diocese of Western Massachusetts by the Social Justice Commission, and passed at the diocese’s annual convention on October 25, 2014.

Eliminating Fossil Fuel Holdings and Investing in Clean Energy

Resolved, that as a matter of moral and theological urgency, in obedience to God’s command to “tend and keep the earth” and consistent with Jesus’ injunction that we care for those who are most vulnerable, this 113th Convention of the Episcopal Diocese of Western Massachusetts calls on the Church Pension Fund, the Investment Committee of the Executive Council, and the Episcopal Church Foundation to adopt a policy to refrain from this time forward from purchasing any new holdings of public equities and corporate bonds of the world’s leading 200 fossil fuel companies as identified by the Carbon Underground1, and be it further

Resolved, that in obedience to God’s call to be stewards of earth’s diverse community of life, this 113th Convention of the Episcopal Diocese of Western Massachusetts calls on the Church Pension Fund, the Investment Committee of the Executive Council, and the Episcopal Church Foundation to develop and implement a plan to eliminate exposure within five years to direct ownership of public equities and corporate bonds of the world’s leading 200 fossil fuel companies as identified by the Carbon Underground2, and be it further

Resolved, that as an investment in the healthy future of humanity and the planet, this 113th Convention of the Episcopal Diocese of Western Massachusetts calls on the Church Pension Fund, the Investment Committee of the Executive Council, and the Episcopal Church Foundation to develop and implement a strategy to invest 5% within two years and 10% within four years of their overall holdings in “impact investments” in the clean energy sector, and be it further

Resolved, that this 113th Convention of the Episcopal Diocese of Western Massachusetts, memorialize the 78th General Convention of the Episcopal Church to encourage all dioceses and the Consortium of Endowed Episcopal Parishes to engage within the coming year the topic of eliminating exposure to investment in fossil fuels and of reinvesting in clean energy.

Explanation

God calls us to be good stewards of God’s good Creation (Gen. 1:31, 2:15).  Jesus commands us to care for those who are vulnerable as if we were caring for Him (Mt. 25:40).  The Fifth Mark of Mission of the Anglican Communion is “To strive to safeguard the integrity of creation and sustain and renew the life of the earth.” The Episcopal Church has long been on record calling for action to address climate change, and environmental justice, most recently with resolutions in 2006 and 2009.3 The Episcopal Church, by its mission, is pledged to the protection and care of God’s people and God’s Creation.

Climate change represents a titanic threat to all life, and especially to the poor. The biblical mandate and our church’s teachings could not be clearer that we must respond with faithful, prophetic action. For over two decades, the Episcopal Church and the wider faith community has utilized shareholder and legislative advocacy on climate change, to very little effect.

The scientific consensus is overwhelmingly clear that anthropogenic greenhouse gas emissions from the burning of fossil fuels4 have already caused and will continue to cause climate change.5 Without a swift, concerted, global shift away from the burning of fossil fuels, the effects of climate change will displace and impoverish hundreds of millions of people in the coming century6 and condemn many species to extinction. In recent years, superstorms and droughts have plagued our planet. We witness an unprecedented melting of Greenland’s ice cap, the Arctic ice pack, Antarctic glaciers and ice shelves, and mountain glaciers worldwide. Rising, acidifying7 seas coupled with more violent storms are threatening communities at sea level worldwide. An estimated 400,000 people a year die from the effects of climate change8. A far larger number of people lose their homes, livelihoods, and health from climate-related droughts and storms, the increased spread of infectious disease due to rising temperatures, and related stressors. Climate change is, in profound ways, a matter of justice. Jesus teaches that when we care for the poor, we care for Him (Mt. 25). As the climate crisis worsens, the church must increase the scope of its response.

Climate scientists inform us that if we are to limit global warming to just 2 degrees Celsius above the norm existing prior to the Industrial Revolution—a cap that is still fraught with risks9 but one that even the most conservative governments in the world have agreed to meet10—then we can only emit approximately 565 more gigatons of carbon dioxide11. The fossil fuel industry already possesses in its reserves enough carbon to emit approximately 2,795 gigatons of carbon dioxide if burned12—five times the amount that could be ‘safely’ emitted into the atmosphere. At current rates of emission this ‘ration’ will be used by 2040.13

The fossil fuel industry’s value and future depend on burning these fuels. This industry has used its financial power to prevent legislation to reduce carbon emissions, spending over $400,000 per day to lobby the US government alone.14 It secures unthinkably large government subsidies – $1.5 billion globally per day, according to the International Energy Agency.   In 2013, the industry spent over $600 billion exploring for new fossil fuel reserves, far beyond the $244 billion invested globally in renewable energy.1516 This level of spending dwarfs the resources that can be mobilized by advocates for a sustainable future.

Given this reality, four factors require the church to address the issue of eliminating exposure to holdings in fossil fuel companies and reinvesting in clean energy. Two of these are moral factors, and two financial.

First, a growing number of religious and educational institutions are committing to eliminate their fossil fuel holdings, having concluded that it is immoral to profit from an industry whose core business creates climate change and whose financial and political influence has prevented climate change legislation. In the past, under circumstances of grave harm combined with intransigent resistance to change by the offending industry or regime, the church has debated and/or divested from certain industries (tobacco) or from certain companies which support repugnant regimes (apartheid South Africa). Such a time has arrived with the fossil fuel industry. Within the past two years, the United Church of Christ and the Unitarian Universalist Association have both voted to divest. The Presbyterian Church USA is studying divestment. The Anglican Church in Aotearoa, New Zealand and Polynesia, in May 2014, became the first Anglican body in the world to divest form fossil fuels. Union Theological Seminary and the University of Dayton, a Roman Catholic University, voted to divest in June 2014.17 The Diocese of Massachusetts has adopted a divestment resolution, and study of divestment is underway in our diocese, the Diocese of Oregon, and in hundreds of churches nationwide. The time has arrived for the Episcopal Church to take a leading role in the pre-eminent moral issue of our time.

Second, analyses18 have shown that eliminating fossil fuel industries from an investment portfolio over the past twenty-five years would have resulted in no reduction in returns. This suggests that concerns about the risk to church investments posed by divestment may well be overblown.

Third, a growing number of investment professionals are now warning about the inevitability of a “carbon bubble,” a term referring to the over-valuation of fossil fuel companies which currently depend on fossil fuel reserves as a substantial part of their market value. In the view of an overwhelming majority of scientists and policymakers, approximately two thirds of these reserves will not be able to be burned if the climate is to remain below two degrees Celsius.   This creates the inevitability of the devaluation of these holdings; church investment managers and trustees are duty-bound to respond.

Fourth, the growing number of renewable energy and clean technology investment opportunities (with some of these referred to as “impact investments”), combined with the desperate need of the developing world for clean energy, establishes a moral obligation for the Episcopal Church to seek to utilize its investment resources in a manner that meets its investment objectives while supporting the emergence of clean energy systems in the developing world. According to the Global Impact Investing Network (GIIN): “Impact investments are investments made into companies, organizations, and funds with the intention to generate a measurable, beneficial social and environmental impact alongside a financial return. Impact investments can be made in both emerging and developed markets, and target a range of returns from below-market to above-market rates, depending upon the circumstances.”19

The time has come to bear our witness in this new, faithful, courageous manner. For the sake of life and of justice, the time has come for the church to eliminate its holdings in fossil fuels and to reinvest in clean energy.

— Sponsored by the Social Justice Commission


 

1. http://fossilfreeindexes.com/the-carbon-underground-2014/

2. http://fossilfreeindexes.com/the-carbon-underground-2014/

3. Resolution GC2009 – D031: Urge Commitment to Lower Carbon Output, Resolution GC2006 -B002: Acknowledge and Reduce Global Warming

4.“Global Greenhouse Gas Emissions Data” from U.S. Environmental Protection Agency: http://www.epa.gov/climatechange/ghgemissions/global.html

5. Naomi Oreskes, “The Scientific Consensus on Climate Change”, Science, December 3, 2004; http://www.sciencemag.org/content/306/5702/1686.full

6. “Contribution of Working Group II to the Fourth Assessment Report of the Intergovernmental Panel on Climate Change,” 2007; http://www.ipcc.ch/publications_and_data/ar4/wg2/en/contents.html

7. Ken Caldeira and Michael E. Wickett, “Anthropogenic Carbon and Ocean pH”, Nature, 2003; https://pangea.stanford.edu/research/Oceans/GES205/Caldeira_Science_Anthropogenic%20Carbon%20and%20ocean%20pH.pdf

8. “Climate Vulnerability Monitor, Second Edition”, DARA and Climate Vulnerable Forum, 2012; http://daraint.org/climate-vulnerability-monitor/climate-vulnerability-monitor-2012/report/

9. Just two examples of the effects of a warmer planet include the increased risk of hurricane disasters (see Kerry Emanuel, “Global Warming Effects on U.S. Hurricane Damage,” 2011; ftp://texmex.mit.edu/pub/emanuel/PAPERS/wcas_2011.pdf) and species extinction (“Contribution of Working Group II to the Fourth Assessment Report of the Intergovernmental Panel on Climate Change: Summary for Policy Makers,” 2007; http://www.ipcc.ch/pdf/assessment-report/ar4/wg2/ar4-wg2-spm.pdf).

10. The 2010 United Nations Climate Change Conference; http://unfccc.int/key_steps/cancun_agreements/items/6132.php

11. http://fossilfreeindexes.com/2014/05/06/the-allocated-carbon-budget/

12. Ibid.

13. http://www.climatecentral.org/news/ipcc-climate-change-report-contains-grave-carbon-budget-message-16569

14. http://www.opensecrets.org/industries/indus.php?Ind=E01

15. http://www.fastcoexist.com/3020656/are-oil-companies-wasting-billions-on-energy-theyll-never-use

16. http://fs-unep-centre.org/publications/global-trends-renewable-energy-investment-2013

17. For a current list of faith-based institutions that have divested or that are debating divestment, see http://greenfaith.org/programs/divest-and-reinvest/listing-of-known-religious-divestment-efforts

18. See, for example, http://www.aperiogroup.com/system/files/documents/building_a_carbon_free_portfolio.pdf

19. http://www.thegiin.org/cgi-bin/iowa/aboutus/index.html

Sermon for the Nineteenth Sunday after Pentecost (Proper 24A), October 18, 2014. Delivered by the Rev. Margaret Bullitt-Jonas at St. James Episcopal Church, Greenfield, MA Exodus 33:12-23 Psalm 99 1 Thessalonians 1:1-10 Matthew 22:15-22

Show me your glory

It is a pleasure to be with you this morning, and I’d like to thank Heather, your priest, for inviting me to preach and worship here at St. James. I serve the diocese as your Missioner for Creation Care, and, as you know, during October and November this year, our diocese is celebrating its first-ever Season of Creation. Across the diocese we are reflecting on the preciousness and sacredness of the natural world, and God’s urgent call to protect the Earth and its creatures. I’m delighted that the sequence of readings from Exodus gives us today’s passage about Moses, who turns to God and prays, “Show me your glory” (Exodus 33:18).

We know something about that glory, don’t we? This very week we have seen God’s glory shining in the sight of orange and yellow leaves standing out against a clear blue sky, and – if we’ve been lucky and the timing has been just right – we have felt God’s glory in the wind that makes the leaves whirl and tumble all around us. This week God’s glory was revealed to me in a vivid sunset that played out for a good half-hour with all the drama and details of a symphony. This happens from time to time around here. I live in Northampton, and in the late afternoon when I’m heading west on the Coolidge Bridge, there are times near sunset when I think that we should all just pull over, get out of our cars, and stop to gaze, praising God and rejoicing. I know this would create a traffic jam and so far I have resisted the impulse. But you know what I’m talking about – those moments when something like scales suddenly fall from our eyes, and we perceive the beauty and splendor of the living world around us. We stop in our tracks, overcome by a sense of wonder and awe. “Show me your glory,” Moses prayed to God, and God granted his request. Because seeing the divine presence in all its fullness would be more than mortal eyes could bear (Exodus 33:20), God sheltered Moses in the cleft of a rock and tenderly covered Moses with his hand, so that as God’s glory passed by, Moses could see only what Scripture calls God’s “back” (Exodus 33:23). It is only after death that we will see God’s glory directly – as Paul writes in his First Letter to the Corinthians, “Now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known” (1 Corinthians 13:12). Until the day comes when we see God face to face, here on earth God grants us glimpses of divine glory, brief and holy glimpses that come to us when our eyes are opened, when, as poet William Blake puts it, “the doors of perception” are cleansed, and “everything appears… as it is, Infinite.” Nature is one of the primary places we perceive God’s glory. In fact, Christian tradition speaks of two “books” that reveal God – the book of Scripture and the book of Nature. As Martin Luther so wonderfully puts it, “God writes the Gospel, not in the Bible alone, but also on trees, and the flowers and the clouds and stars.” The opening pages of the Bible tell us that God created the world, took a look around, and was filled with delight. “God saw everything that [God] had made, and indeed, it was very good” (Genesis 1:31). The web of life – what scientists call the biosphere – is radiant with God’s presence. The psalmist proclaims, “The heavens declare the glory of God, and the firmament shows [God’s] handiwork” (Psalm 19:1). Meadows and rivers, seeds and soil, animals, air and sea ultimately belong to God, not to human beings, for, as we also hear in the psalms, “The earth is the Lord’s and all that is in it” (Psalm 24:1). Moses is a fine companion to keep beside us during this Season of Creation, for he was a man of deep prayer who spent much of his life outdoors and experienced there what theologian Rudolf Otto calls the “awesome and rapturous mystery” of God (mysterium tremendum et fascinans). Just think of Moses walking repeatedly up the mountain to commune with God, or of his vision, early on, of the ever-burning bush that conveyed God’s voice and presence. Most of us don’t live like that. Most of us don’t spend much prayerful, conscious time outside. I’ve heard that the average North American spends 4% of a typical day outdoors, including time spent in a car. What’s more, many of us work and play in ways that are mental, and we get absorbed in the “virtual reality” of the TV or smart phone or computer screen. When we lose touch with nature, it is easy to think of nature as “out there” and distant, to be ignored and taken for granted, or to be dominated and used up. And when we lose touch with nature, we lose touch with God. I invite us, this Creation Season, to do what Moses did: to take time for solitary prayer and silence, and to look for God’s glory in the natural world. For a while now – and I hope to keep this up until the weather gets too cold – I’ve been going outside first thing in the morning to walk barefoot and to put my body in direct contact with the body of the Earth. We live in a noisy world, a world of bustle, frenzy, and haste. I know that only if I spend regular time alone and in silence, as Moses did, will I come to see a bush that is aflame with God – in fact, come to see that every bush is lit up with God’s radiance. A quiet mind is a spacious mind, a mind that begins to perceive what we might call the hidden vastness or hidden depths of things. The change of consciousness that Moses repeatedly experienced, that “cleansing of the doors of perception,” is available to everyone who takes time to pray in silence and who learns some practices for quieting the mind and paying attention. It seems to me that one of the most essential tasks of our time is to move from a spirituality of alienation from the natural world to one of intimacy with all creation. Being attentive in nature with eyes and ears of love is a practice that can open our eyes to God’s glory. I take Moses as a spiritual guide, and I take him as a guide to activism, too. For what happens when he sees the burning bush? What happens when he sees the divine Presence shining out toward him and hears God addressing him intimately by name? What happens next is that he hears God calling him to become not just a mystic, but also a prophet, a healer and liberator. God calls him to confront the Pharaoh and to set the slaves free. Moses discovers – as we do, too – that God invites us into an interior, intimate, and sometimes ecstatic encounter with God in prayer, and then God sends us out into the world to engage in the struggle for justice, healing, and liberation. God’s Spirit is like a flow of air that moves through our body as we breathe: we breathe God in, and we discover God in our depths; we breathe God out, and we are sent out to heal, repair, and restore the world. As one of the Desert Fathers used to say, “Always breathe Christ.” Contemplation and action become the rhythm of our lives, like breathing in and breathing out. God’s Creation has never needed our help and healing more than it does today. The web of life is unraveling around us. Climate change caused by human activity is already having drastic and far-reaching effects around the world. In only two centuries – just a blink in geologic time – human beings have pumped so much heat-trapping carbon dioxide into the air that atmospheric levels of CO2 are higher today than they’ve been for millions of years. I heard a climate scientist remark, “We are breathing from an atmosphere that none of our ancestors would recognize.” Burning fossil fuels, such as coal, gas, and oil, at present rates could raise worldwide average temperatures between 5 and 11 degrees Fahrenheit in this century, which would make the world extremely difficult for humans and other creatures to inhabit. Already our planet is changing before our eyes: oceans are heating up and becoming more acidic as they absorb some of the carbon dioxide that cars and power plants release; tundra is thawing, ice caps are melting, sea levels are rising, coral reefs are dying, massive droughts are spreading in some places and heavy rains are intensifying in others. Last spring we learned that the huge West Antarctic ice sheet is starting to collapse and slide into the sea in a way that scientists call “unstoppable.” This week the Pentagon released a report asserting decisively that climate change poses “an immediate risk to national security” and is a so-called “threat multiplier,” increasing the likelihood of terrorism, infectious disease, global poverty and food shortages.” We live in an unprecedented time in human history, a time when our choices really matter and what we do, or don’t do, makes all the difference to what kind of world we leave our children and our children’s children. What can we do? Well, we can recycle more, drive less, and be sparing in our use of water. We can turn off lights when we leave a room. Maybe we can eat local, organic foods and support our local farms and land trusts. We can install insulation and turn down the heat. I know that this parish includes ardent recyclers and composters, and that you’ve talked about planting a community garden. I salute you for that, and I’d be glad to support you in any way I can. If you are interested in joining a network of people in the diocese who care about Creation, I hope you will give me your name and contact information. As individuals we can and should do everything we can to reduce our use of fossil fuels, but the scope and speed of the climate crisis require action on a much broader scale, too. We need to join with other people and make it politically possible to do what is scientifically necessary. Like Moses, we, too, need to stand up to the political and corporate powers-that-be and to push our country to make a swift transition to clean, safe, renewable sources of energy like sun and wind. We need to quit our addiction to fossil fuels and to reduce the level of carbon dioxide in the atmosphere to a level that allows life as it has evolved to continue on this planet. We are blessed, right here in the Pioneer Valley, to have a strong, local, grassroots climate action group, which is called Climate Action Now. I hope you will sign up for weekly emails and read the news and connect. I am also happy to say that tomorrow night you can join me, Bishop Doug Fisher, and the Dean of Christ Church Cathedral, Jim Munroe (whom many of you know), along with a crowd of other folks from the diocese who will be marching to Springfield’s City Hall to support a resolution proposing a climate action plan for the city. Springfield is the largest city in Massachusetts without a climate action plan, its residents suffer severely from asthma and other respiratory diseases caused by dirty air, and tomorrow faith communities from within and beyond Springfield will show their support for a resolution to develop a climate action plan that City Council members will be discussing that night. A range of folks in Springfield – including poor Hispanic, African-American and immigrant communities – is joining together in an extraordinary coalition to ask the city to prepare for and to slow down climate change. All the things they are asking for – such as more bike paths, better public transportation, better insulated buildings, and more trees and community gardens – will contribute to public health and safety as well as to a healthier and more stable environment. When climate justice meets social justice, I am truly thankful. If you come, please bring your church banner. This is a Jesus moment, a moment when God is making all things new. “Show me your glory,” Moses prays, and where do we see God’s glory? In the beauty and intricate complexity of nature, in every gesture of forgiveness and reconciliation, in every word of kindness, in every face that shines with love, in every mind and hand and heart that is devoted to creating a better world. The melting ice in West Antarctica may be unstoppable, but so, too, is the divine love that made us, that sustains us, and that calls us to stand up for life. Breathing in, we pray and give thanks. Breathing out, we serve.  Jesus is with us, offering us here at this table the nourishing gift of his presence and power, and then he will send us out to love and to serve in his name. I wish you a blessed Season of Creation through the end of November, and also in all the days to come.