Sermon for the Fourth Sunday of Easter
April 20, 2024
Delivered by the Rev. Dr. Margaret Bullitt-Jonas
St. Mark’s Episcopal Church, Southborough, MA
John 10:11-18
Following the Good Shepherd on Earth Day
Friends, it’s been a joy to spend the day together, to celebrate the pilot phase of An Episcopal Path to Creation Justice, to learn from each other, and to feast on the wisdom of some of our generation’s most visionary thinkers.1 And isn’t it fitting that we end the day in worship! Worship is at the heart of everything we do.
Saying that reminds me of an afternoon ten years ago when I had just started my job as Missioner for Creation Care in the Diocese of Western Mass. There was so much we needed to figure out, like: What kind of Creation care webpages do we need to build? What material should they include? Should we start a monthly newsletter? Creating a diocesan ministry around Creation care was all so new, and we were making it up as we went along.
So, what did I do? I headed straight for Vicki Ix, our diocesan Canon for Communication, so that we could have a good long talk and do some brainstorming. That’s where we came up with the framework for Creation care that we’ve been using in our diocese ever since – Pray, Learn, Act, and Advocate. It’s the framework behind An Episcopal Path to Creation Justice, and it’s one that several other dioceses around the Church have begun to pick up, too. I like this framing because it’s so comprehensive, making it clear that a full-bodied, wholehearted, clear-eyed response to our Gospel calling to love God and neighbor commits us to keep learning, to keep acting, to keep advocating, and – yes – to keep praying.
With the Rev. Rachel Field, Project Manager of An Episcopal Path to Creation JusticeYou’ll notice that in the sequence – Pray, Learn, Act, and Advocate – we put Pray first. We could have lined the words up alphabetically, so they begin with Act, but to me it was important to begin with Pray. Prayer is at the heart of everything we do. I think of that wonderful prayer for guidance in our prayerbook, the one where we ask God to direct us in all our doings so that “in all our works begun, continued, and ended in you, we may glorify your holy Name” (For Guidance, 832). Prayer comes first, before we do a thing. Prayer comes in the middle, in the very midst and heat of action. Prayer comes at the end, as we let go and put the results in God’s hands.
Today our prayers take place on the weekend before Earth Day and the weekend in Easter when we celebrate Jesus as our Good Shepherd. Scripture gives us many ways to imagine Jesus. In the Gospel of John, for instance, Jesus names himself as “the bread of life” (6:35), “the light of the world” (8:12), “the door” (10:7), “the true vine” (15:1). Each image has its own resonance and meaning, but Jesus as “the good shepherd” is the image that many of us treasure most.
I am grateful that this year Earth Sunday coincides with Good Shepherd Sunday, for I need to be drawn again into Jesus’ consoling and empowering presence. Maybe you do, too. As we take stock of the living world around us and consider the faltering health of our planet, we recognize that the path our society has traveled for the last two centuries has led to an unprecedented human emergency: we are hurtling toward climate catastrophe and watching the web of life unravel before our eyes. Great populations of creatures – even entire species – have vanished in less than 50 years. In what scientists call a “biological annihilation,” human beings have wiped out more than half the world’s creatures since 1970. Meanwhile, the relentless burning of fossil fuels and the logging of forests are accelerating climate change, pushing our planet to break records of all kinds. Last year was the world’s warmest year on record, by far.
Linked to these ecological challenges are the social justice challenges of economic inequity and white racism. Racial justice is so closely tied to climate justice that I’ve heard it said that we wouldn’t have climate change without white supremacy. Where would we put our urban oilfields, our dumping grounds and trash, our biomass plants and toxic incinerators – if we weren’t willing to sacrifice Black, indigenous, and people-of-color communities? The Sierra Club’s Director of Organizational Transformation, Hop Hopkins, has pointed out that, “You can’t have climate change without sacrifice zones, and you can’t have sacrifice zones without disposable people, and you can’t have disposable people without racism.”2
In a world of so much injustice, violence, and uncertainty, where do we turn for guidance, solace, and strength? We turn to the Good Shepherd of our souls. How does his presence speak to you today? One thing I notice is that, as our good shepherd, Jesus holds everyone and everything together. A shepherd is the person charged with keeping the flock intact, united, and heading in the right direction. I find it reassuring to contemplate the image of God in Christ drawing us into something unified and whole, because right now so much seem to be splintering and breaking apart. The tapestry of life that was once intact is being torn apart as greenhouse gas emissions disrupt the planet’s atmosphere. Our human communities are likewise being torn apart by political division, economic division, racial division.
But when we turn to the Good Shepherd, we touch the sacred unity within and beyond all things. We touch the Ground of our being. We meet the One through whom all things were made, in whom all things hold together, and toward whom all things converge (Colossians 1:16-17). At a time when so much seems to be divided and falling apart, we’re invited to sense the underlying wholeness and unity of all things and to sense the love that embraces all things, connects all things, sustains all things. On the surface, in the realm of our five senses, we may notice only differences, only what separates us from each other, but in the deep center of reality we meet the good shepherd who is holding everything together and luring us into communion with each other and with God.
We hear the shepherd’s voice when we take time to quiet ourselves in prayer, to sit in solitude and silence and listen to the inner voice of love that is always sounding in our hearts. The good shepherd is the one who knows us through and through and who calls us each by name. Held in the embrace of that intimate love, we don’t have to keep trying to hold ourselves together – we are free to let go, free to fall apart, free to let ourselves feel our grief, feel our anger and fear as we respond to the climate crisis and to all the challenges of our lives. The good shepherd is there to hold what we cannot hold by ourselves, there to listen, there to protect and keep company, there to help us understand how deeply we are loved – and not just we ourselves, but all people – and not just all people, but all beings, the whole of God’s creation.
That very personal experience of being loved keeps getting larger! The circle of love keeps expanding! As Jesus says, “I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd” (John 10:16-17). It’s as if, beneath all the ways that human beings try to separate ourselves from each other and from the rest of the natural world, presuming that we can dominate and destroy with impunity – Jesus keeps calling us forward into one living, sacred whole.
One of our three speakers, Robin Wall Kimmerer, gave a moving presentation about what it means to live in harmony with and to restore the land.We belong together for we are all kin. Our Good Shepherd created, redeems, and sustains the whole Creation, and that’s why we’re using such expansive prayers today – prayers that seek to honor the sacredness of the whole living world that is so lit up with the presence of God. We may be praying inside a building today, but our prayers are joining the prayers that are already going on outside, uttered in the wind and sunshine and by the birds and trees! Our voices are joining the voices of all Creation as we give thanks to God for loving us into being.
When we tap into that deep-down truth of our basic belovedness, we discover fresh energy for life. We experience the same wave of Easter hope that filled the first followers of Jesus. When they saw that the stone had been rolled away from the tomb, when they met the Risen Christ in their midst and in their hearts, when they realized that life and not death would have the last word and that nothing could separate them from the love of God, their lives were charged with fresh meaning and purpose. They realized that they belonged to a sacred mystery that was larger than themselves, to a love that would never let them go. Sure – they were still mortal and frail, still vulnerable and imperfect people in a big, chaotic world, but they knew that they participated in a long story of salvation to which they could contribute, every moment of their lives, by choosing compassion over indifference, kindness over cruelty, love over fear. Their inner liberation gave them courage to resist the forces of death and destruction, and to obey God rather than any human authority (Acts 5:29). Indeed, the first Christians got into all kinds of trouble. Peter and the other early Christians were accused of “turning the world upside down” (Acts 17:6), for their devotion to the Good Shepherd apparently led many of them to spend as much time inside as outside the walls of a jail. Their witness to a transcendent, all-embracing Love shook the foundations of their society.
That same wave of Easter hope fills Christians today and carries us now, every one of us who feels impelled to join our Creator in re-weaving the web of life, in building a gentler and more just society, and in getting us into what Representative John Lewis called “good trouble” as we fight to keep fossil fuels in the ground and to dismantle white supremacy. In a moment we will be nourished at this table as we share in Christ’s body and blood, and then we’ll hold a simple ceremony of commissioning as we bless each other on our way. On this Easter-Earth-Day weekend, we give thanks for the Good Shepherd who laid down his life for us, and we renew our resolve to be a blessing to the Earth that God entrusted to our care.
_______________________________________________________________________________________________________________________
1. At our Earth Day conference we heard from Robin Wall Kimmerer, Bill McKibben, and Mary Evelyn Tucker.
2. Hop Hopkins, “Racism Is Killing the Planet” The ideology of white supremacy leads the way toward disposable people and a disposable natural world, June 8, 2020, https://www.sierraclub.org/sierra/racism-killing-planet
Sermon for the Twentieth Sunday after Pentecost (October 15, 2023)
by the Rev. Dr. Margaret Bullitt-Jonas and posted at Preaching for God’s WorldMatthew 22:1-14
Your invitation to love’s banquet
Jesus’ parable of the wedding feast has been interpreted in all sorts of ways, some of them helpful – some of them, not so much. Over the years, commentators have interpreted the parable as an angry rebuke of the religious authorities who rejected Jesus; as an allegory to justify the destruction of Jerusalem by Roman soldiers in the year 70 C.E.; and as an account of why early Christian communities opened their doors to Gentiles as well as Jews. At their worst, interpretations of the parable smack of conscious or unconscious anti-Semitism; at their best – well, let’s give it a shot. What meaning can this parable have for us today? In particular, can it give us any spiritual guidance in these turbulent times?
Let’s take it from the top. Once upon a time there was a king – a wise, all-powerful king who decided to hold a wedding banquet for his son. He got everything ready and prepared a feast of the finest foods. He sent out invitations to his chosen guests, saying “Everything is ready; come to the wedding banquet” (Matthew 22:4). But the guests refused to come. Twice they were asked, and twice they turned him down. They “made light” of the invitation, the story tells us, and some “went away, one to his farm, another to his business” (Matthew 22:5), while the rest attacked and killed the messengers.
If we read this through the lens of spiritual experience, what might this part of the story mean? What comes to my mind are the many times that I refuse those invitations to the feast. Too often I act like one of those guests who is handed a beautiful, hand-engraved wedding invitation: I cross my arms and say, “Nope; not interested.” Has this ever happened to you? Maybe you’re sitting indoors, and you’ve been inside all day, getting some work done, and you look up and notice that the sun is now low in the sky, casting a marvelous golden light across the purple underbelly of the clouds, and some part of you stares and says Oh! And you want to get up and gaze out the window for a while – or even step outside. But you don’t.
Or maybe there’s a man with a loose gray coat and an unshaven face who is standing on the sidewalk where you just parked your car, and as you put a quarter in the meter, he mumbles a request: could you give him money to buy a cup of coffee? You look across the street and sure enough, there’s a coffee shop right there; even if you don’t want to give the man cash, you could perfectly well walk across the street and get him a cup of coffee. But you don’t.
Or maybe you feel stressed and distracted, or maybe sad and discouraged, and you sense a deep tug to prayer. You know that new life will blossom in you only if you get yourself to sit down and pay attention to what is going on inside, only if you let yourself rest for a while in God’s embrace. But do you let yourself pause to take in that nourishment? You don’t. You’ve got other things to do – good things, important things. That inner tug can wait. If you ignore it long enough, maybe it will go away.
Invitations to love’s banquet can take many forms, and they come not just once, but every day, and many times a day – maybe as an invitation to gaze at the beauty of the world, or as an invitation to be generous, or as an invitation to pause for a while to give the lover of our souls our full and undivided attention in prayer. Yet how easy it is to say No! I have a million excuses – I’m too busy, too focused on my own agenda, too distracted or overloaded to relinquish my worried, busy mind and to let my awareness open and to drop into my heart.
That’s a loss, because deep at the center of our being is an unquenchable thirst for union with the divine. Deep in our guts, our bones, our very DNA, is an irrepressible yearning to move toward the Source of life, the All, the Ultimate, the Holy One. Call it what you will – human beings the world over, whatever their religion, share a desire for what one writer calls “the union on this earth and in this body of the human with the divine. This is the true spiritual marriage, the consummation of love that in one way or another is the aim of every ritual and every practice in every religion.”1
It’s no wonder that the Bible so often uses wedding imagery to express the complete and intimate union of God and God’s people, or of God and the individual soul. Sometimes the Bible depicts the bridegroom as God; sometimes the bridegroom is Christ. Sometimes, as in this parable, we are invited to be guests at the wedding, and sometimes we ourselves are the bridegroom or we ourselves are the bride.
Love poets and mystics know all about the ecstasy of spiritual marriage. Take, for instance, St. Francis of Assisi, whose feast day we recently celebrated. Francis gazed deeply into the natural world as if into a mirror, and he saw reflected back to him the outpouring love of God. For him, God was not an entity “out there” – God was within him and around him; God infused and sustained and shone out from all things. Here is a little poem adapted from St. Francis2:
Such love does
the sky now pour,
that whenever I stand in a field,I have to wring out the light
when I get
home.
The human longing for union with God is universal, but how quickly we repress it, ignore it, or push it away! Who knows why? Maybe we don’t want to feel our need and vulnerability; maybe we’re afraid to relinquish control; maybe we’re convinced we’re not good enough and we can’t possibly be loved that much. But if we keep pushing God away, if we keep shutting ourselves off from the invitation to love and to be loved, then before long we will start to experience God as the enemy, and that’s the next part of the parable: some guests mock the messengers and blow them off, and other guests seize, mistreat, and kill them. The passage tells us that “the king was enraged” (Matthew 22:7). He sends in his troops, destroys the murderers, and burns their city down.
As a spiritual story, this parable is quite accurate and exact: when we turn ourselves into the enemy of God, eventually we begin to experience God as an enemy. God has not changed, but we have – we have pushed God away and have deliberately alienated ourselves from the divine. Before any spiritual union can possibly take place, maybe that stubborn, resisting part of the self needs to be brought low and to fall away. All of us who, at some point, have made a mess of our lives, who have made terrible mistakes and headed too far down a willful, self-centered, and defiant path, know what that’s like. Sometimes the ego must be crucified before the soul can be born.
Yet the invitation to love never ceases. In fact, it keeps getting wider, deeper, more expansive, and more inclusive. There is no guest list now. The king’s love reaches out to everyone. The wedding is ready, he says; the feast is about to be served and the food is hot. He sends messengers into the streets to invite everyone to come, both good and bad, and they stream into the wedding hall until it is filled at last.
If you read this as a story of the interior life, it seems that only now – after our pride and defiance have been humbled and brought low – only now can we understand that every part of ourselves is being invited to the feast, that everything in us that we have cast away, abandoned, and rejected is being invited into the presence of God to be welcomed and healed and made whole. Our whole selves are invited to the feast, and everybody else is invited with us. There is no need now to shrug hopelessly and to say that we must settle for being alienated from each other, that we have keep living driven, restless, distracted lives, that we have to make peace with poverty, with racial injustice and economic injustice, that we have to condone destroying the earth and that we have to tolerate an endless succession of wars. Now we know the truth: we have been invited to feast at the table of divine life. We have been invited into the very heart of God, and in the strength of that divine presence we are sent out into the world to bear witness to God’s justice and mercy and love.
The parable ends with the startling little story of the guest who comes to the feast with no wedding robe and is summarily bound hand and foot and thrown into the outer darkness (Matthew 22:11-14). Maybe this is a reminder to stay humble: God loves us completely and invites everyone to the feast, but we have our own work to do: to clothe ourselves day by day with the intention to love. As St. Paul puts it in Colossians, our job is to “[strip] off the old self with its practices and [to clothe ourselves] with the new self…” The passage continues: “As God’s chosen ones… clothe yourselves with compassion, kindness, humility, meekness, and patience. Bear with one another and…forgive each other… Above all, clothe yourselves with love” (Colossians 3:9-10, 12-14). In short, we wear the right clothes to the wedding feast of life when we clothe ourselves with love.
We are living through a time of extraordinary stress, a time in which each of us must clarify who we are and what we value. So, here is what I want to tell you. When love’s holy invitation comes, I want to say yes. When love calls me to marvel at the sunset, to stop and gape at the beauty of the world, I want to say yes. When love calls me to walk across the street to bring someone a cup of hot coffee and to add some honey to it, and some milk, as well, because that’s the way he says he likes it, I want to say yes. When the divine call comes to sit down in prayer and to give the lover of my soul my full and undivided attention, I want to say yes. As Mary Oliver writes in her poem, “When Death Comes,”3When it’s over, I want to say: all my life
I was a bride married to amazement.
I was the bridegroom, taking the world into my arms.
I want to say yes to life, yes to God, yes to the One in whose invisible, irresistible Presence we step fully into life, daring to connect deeply with ourselves and each other, refusing to be spectators, refusing to hold back, stepping out to create a world – and to fight for a world – in which everyone has a chance to experience how deeply God loves them. The banquet table is prepared, Jesus says to us. Will we come to the feast?
I will give the last word to Rumi, a Sufi poet who ends one of his poems4 like this:
On a day when the wind is perfect,
the sail just needs to open
and the love starts. Today is such a day.
________________________________________________________________________________________________________
1. Roger Housden, For Lovers of God Everywhere: Poems of the Christian Mystics, (New York City: Hay House, Inc., 2009), xiii.
2. St. Francis of Assisi, “Wring Out My Clothes,” in Love Poems from God: Twelve Sacred Voices from the East and West, translated by Daniel Ladinsky (New York, Penguin Compass, 2002), 48.
3. Mary Oliver, “When Death Comes,” New and Selected Poems (Boston: Beacon Press, 1992), 10.
4. Jalaludin Rumi, “On a Day When the Wind is Perfect,” in Love Poems from God, 80.
Sermon for the Feast of the Transfiguration, August 6, 2023
Delivered by the Rev. Dr. Margaret Bullitt-Jonas at the Chapel of St. James the Fisherman, Wellfleet, MA
Exodus 34:29-35Psalm 992 Peter 1:13-21Luke 9:28-36
Transfiguration: When we see Earth shining
We couldn’t ask for more powerful readings than the ones we consider today on the feast day of the Transfiguration. Today we are summoned to the mountaintop to celebrate the transforming power of God. In our first reading, Moses is coming down from Mount Sinai, carrying the Ten Commandments that establish the covenant between God and God’s people. He has been praying on the mountain, listening to God with the love and attentiveness with which one listens to a friend (Ex. 33:11), and the skin of his face is shining (Ex. 34:29). He is radiant with God’s glory.
Today’s Gospel passage from Luke is also set on a mountain. Soon after Jesus tells his disciples that he will die and rise again, he takes with him Peter, John, and James and goes up on the mountain to pray. In the solitude of that holy mountain, with its long, sweeping vistas and its cold, clean air, Jesus’ prayer grows into an intense religious experience that recalls the experience of Moses. “While (Jesus) was praying, the appearance of his face changed, and his clothes became dazzling white” (Luke 9:29). To describe this change, Greek manuscripts use the word “metamorphosis” (metemorphothe); Latin manuscripts use the word “transfiguration” (transfiguratus est). Whatever you call it, it’s the same thing: at the top of the mountain, Jesus is swept up by the love that sustains the universe. What Dante calls “the love that moves the sun and other stars”1 so completely embraces Jesus that who he really is, who he has always been, is briefly revealed. A dazzling brightness emanates from his face, his body, even his clothes. The sacred radiance at the center of reality is shining through him, bursting through his seams, streaming from his pores, and even the three sleepy disciples can see it.
What just happened? The holy presence that secretly abides within every person and every part of the created world has suddenly, briefly become visible to the human eye. The vivid image of Jesus lit up from within aligns with the experience of mystics from every religion who speak of a vibrant, shimmering energy or light that flows through everything, although usually we don’t see it. In Asia, the cosmic life force is called chi in Chinese and prana in Sanskrit, and in many Eastern traditions, enlightenment is associated with a flow of energy throughout the body.2 Christian mystics speak of the Holy Spirit as a Presence or energy that moves through our bodies and the whole body of Creation. For Christians, there is something deeply personal in this energy: it is the dynamic, creative Presence of the Holy Spirit. When we sense its presence in ourselves or in the outside world, God seems to light up the edges of things or to shine out from within them. We see the hidden depth behind the surface of ordinary reality. The eternal makes itself known to us, and we may experience it as light, although it is beyond the reach of ordinary sight. That’s where the language of paradox and poetry comes in, where mystics speak of a “dazzling darkness” or a “dark radiance,” just as in this passage Luke uses the language of paradox when he describes Jesus’ experience in terms of both a dazzling light and an overshadowing cloud (Luke 9:29,34). Something about perceiving that radiant darkness awakens our love.
Breezes flow through the Chapel of St. James the Fisherman in Wellfleet, as we join the rest of the natural world in praising God.We may not consider ourselves mystics, but anyone who has ever been overcome by the beauty of the world – anyone who, in contemplating the world, has ever experienced a wave of wonder and gratefulness and awe – anyone who has ever spent time looking into the eyes of a baby or studying the details of a leaf – anyone who has ever gazed for a while at a mountain range or watched the sparkling waters of the ocean knows what it’s like to see the hidden radiance of Christ, whose living presence fills the whole creation. Whenever we look at the world – whenever we look at each other – with eyes of love, we see the hidden radiance, the light that is shining within each person and each thing, although they may know nothing about it. Seeing the world with eyes of love is to see the world shining – to see its suffering, yes; to see its brokenness and imperfection, yes; but, also, to see it as cherished by God, as precious in God’s sight, as shining with God’s light. To see the world with eyes of love is to see it with God’s eyes.
As we gaze at Jesus transfigured on the mountaintop, shining with the radiance of God, we see what Moses saw, what Jesus saw, and what poet Gerard Manley Hopkins saw: “The world is charged with the grandeur of God.”
I believe this is one of the great gifts that people of faith can offer the world in this perilous time: the perception of creation as a sacred, living whole, lit up with the glory of God. For let’s be clear: we were born into a society that does not see the Earth like that. Most of us were not taught to see the natural world as sacred and lit up with God’s glory. It’s as if a veil were placed over our minds, just as Moses placed a veil over his face (Ex. 34:33). When our minds are veiled, we no longer see God’s glory. We see the natural world as nothing more than the backdrop to what really matters: the human drama. Nature becomes something to be ignored, used up, exploited at will, dominated, assaulted without a second thought. We experience ourselves and other human beings as essentially separate from and even “above” the rest of creation, entitled to do anything we want to it, with no regard for its integrity or value or needs or rights.
By now we know where that perception of the world has taken us: scientists are reporting with alarm that the web of life is unraveling before our eyes and that human civilization is at risk of collapse. Gazing at Jesus shining on the mountain is like medicine for our troubled spirits. It removes the veil from our eyes and restores our inward sight. We are gazing on the one who loved us into being, the one who tells us that life and not death will have the last word, the one in whom all things hold together (Col. 1:17) and whose presence fills the whole creation (Eph. 4:10). We are gazing at the one who, at the end of Mark’s Gospel, commissions his disciples to go into all the world and proclaim the Gospel good news to the whole creation (Mark 16:15). That’s our mission, as disciples of Jesus: to bring good news in word and deed to the whole creation, for the whole world is shining with the love and presence of God.
So, when we see God’s creation being desecrated and destroyed – when we see God’s good Earth being poisoned by toxins and pollutants, and laid waste by corporate greed – when we learn from scientists that a mass extinction event is now underway, a “biological annihilation”– when we recognize that burning coal, gas, and oil is pushing the planet to break stunning new records for heat, causing droughts, floods, and monster hurricanes, drowning cities, and accelerating wildfires – when we understand that the people hurt first and hardest by the effects of a changing climate are the poor – when we realize that, unless we change course fast, we will not leave our children and our children’s children a habitable world – then we are moved to take action. For we want to bear witness to the love of Jesus that is shining on the mountain and shining in our hearts. We want to honor the sacredness of God’s creation and to protect it from further harm.
When it comes to tackling climate change, there is so much that individuals can do – maybe we can fly less, drive less, drive electric, install solar panels, avoid the clothes dryer and hang our laundry out to dry, eat less meat and move to a plant-based diet – and so on. You know the drill.
Making personal changes is important, but because of the scope and speed of the climate crisis, we need more than individual action – we also need systemic change. The U.N.’s Intergovernmental Panel on Climate Change states very clearly that we must transform our society and economy at a rate and scope that are historically unprecedented. To do that, we must join hands and work together for collective action. What are some possibilities? Here on Cape Cod, we can join Faith Communities Environmental Network, which inspires eco-justice on Cape Cod and the Islands and is part of the Cape Cod Climate Change Collaborative. Or we can join 350Mass, the grassroots, climate action group in Massachusetts that has a node right here on Cape Cod. If we have money or credit cards in one of the four biggest banks that fund fossil fuels – Citibank, Chase, Bank of America, or Wells Fargo – we can move our money out and join the campaign to pressure banks to stop financing fossil fuel expansion.3 If we’re over 60, we can join ThirdAct.org, the new group started by Bill McKibben just a year or two ago that has already attracted thousands of old people like me who want to do everything we can to slow climate change and protect democracy. Last but not least, in September the U.N. Secretary General will host a first-of-its-kind Climate Ambition Summit to demand that world leaders commit to stopping the expansion of fossil fuels that drive the climate emergency. I hope that you will join me and thousands of other people who will take to the streets of New York City on September 17 in the March to End Fossil Fuels, the largest climate march since the pandemic. There is so much we can do! Together we intend to build a world in which everyone can thrive. I’ve made a one-page handout of resources that you can pick up at the door to the church.
Today we stand on the mountaintop, soaking up the light of Christ and letting ourselves be filled with his love. Even now, the glory that shone through Jesus Christ is shining in our hearts, longing to blaze up like fire and to melt away everything in us that is less than love. As we give ourselves to the great work of healing God’s creation, I trust that we, too, are shining.
_____________________________________________________________________________________________________________________________________-
1.William Johnston, “Arise, My Love…”: Mysticism for a New Era, Maryknoll, NY: Orbis, 2000, 115.
2. Johnston, “Arise,” 115.
3. For more information about this campaign, visit ThirdAct.org. For suggestions regarding climate-friendly credit cards, check this pdf produced by 350Mass: https://drive.google.com/file/d/1R8jbw3laMOcOrilbnOsQdVlM7MDkf1zP/view?pli=1
Sermon for the Third Sunday of Easter, April 23, 2023
Delivered by the Rev. Margaret Bullitt-Jonas at Sts. James and Andrew, Greenfield
Luke 24:13-35
Walking our way to climate hope: Earth Sunday
May the grace of God enfold us, the love of Christ uphold us, and the Spirit of truth set us free. Amen.
Friends, what a blessing to be with you as we celebrate Earth Sunday. Thank you for inviting me to join you and thank you to everyone who contributed to creating this special service. As you know, I serve our diocese as your Missioner for Creation Care, and I travel around preaching, speaking, and leading retreats about our vocation as followers of Jesus to protect and heal God’s Creation. If you’d like to know more about what I’m up to, I hope you’ll visit my website, RevivingCreation.org.
I’m especially happy to be here because of your efforts to heal the living world entrusted to our care. Let’s give a shoutout to your Green Team for the monthly Environmental Sunday Series and to your Youth Group. I shouldn’t have been surprised a few days ago when I received a newsletter from the Anglican Communion Environmental Network – a newsletter, by the way, that goes out to Anglicans all around the world – and noticed that it included a story of this church hosting a panel of teenagers advocating for bold, collective action to address climate change. As your rector commented when I shared this news: Whoa! Thank you for the ways you bear witness to the Lord of life.
Altar, Sts. James & Andrew, Greenfield, MAWe have a wonderful Gospel text to consider this morning, the third Sunday of Easter. It’s a story that’s familiar to most of us: two confused and grief-stricken disciples walk the road to Emmaus and unexpectedly encounter the risen Christ. I can’t imagine a better story to work with on Earth Sunday, for it expresses in a nutshell how those of us engaged in the battle to save life as it has evolved on Earth can draw strength and sustenance from the wellsprings of our faith. That’s the gift that Christianity can bring to a frightened, troubled world: the gift of spiritual teachings and practices that empower us to move from passive despair to active hope, from confusion to clarity. So, let’s join the disciples on their walk and see if we can find our place in the story.
It’s late in the afternoon of the day of the resurrection. We don’t know exactly who the two disciples are, but since they share a home, it’s likely that they are husband and wife. One of them is named Cleopas, and if this is the Clopas referred to in John’s Gospel (John 19:25), then his wife, Mary, was among the group of women who stayed with Jesus at the cross. As the two of them head down the dusty road, late in the afternoon of the first Easter, they are struggling to speak about Jesus’ crucifixion. Surely, they are traumatized: they’ve just witnessed an act of unspeakable brutality and violence inflicted on someone they dearly loved. Not only that – the cruelty and suffering they’ve witnessed has triggered a crisis of meaning: what can they trust, what can they believe in, what kind of future is possible now that the one whom they hoped would save them has been killed? To make matters even more bewildering, they’ve heard a rumor of hope – reports that Jesus has risen from the dead. None of this makes sense. They’ve got things to talk about.
We’ve got things to talk about, too. What would you bring to a conversation about the crucifixion of Mother Earth? Maybe you’d confess your heartache about dying coral, melting glaciers, and thawing tundra, or your anxiety about sea-level rise, massive droughts, and severe weather. Maybe you’d speak about your grief for the species that are vanishing and for those that are struggling to hold on, as their habitat is swallowed up by palm oil plantations and cattle ranches, by freeways and malls. Maybe you’d express outrage that so many corporate and political powers are determined to perpetuate and even expand the extraction of coal, gas, and oil, despite the fact that burning fossil fuels is causing a dramatic rise in global temperatures, and every living system of the world is affected and in decline. We are living at a decisive moment in history, for climate science has made it clear that we won’t be able to leave our children and our children’s children a habitable world unless we change course fast.
We need to talk, just as Cleopas and his unnamed companion needed to talk. We may not think that other people are frightened or concerned, but in fact they are. A recent survey1 of 10,000 children and young people in ten countries around the world found that 59% were very or extremely worried about climate change; more than half reported each of the following emotions – sad, anxious, angry, powerless, helpless, and guilty; almost half of these young people said their feelings about climate change negatively affected their daily life and functioning; and fully three-quarters said that they think the future is frightening.
Is this a good time to talk, to name our fears and share our concerns? You bet it is. Talking about climate change with friends, family, and co-workers – and with our elected leaders – is an essential step to building momentum for change. When we end what’s been called “climate silence” and start talking with each other, start walking the road of life together and speaking about our deepest fears and naming our possibly very faint traces of hope, today’s Gospel story assures us that even though we may know nothing about it, Jesus is walking beside us.
That’s what the two sad disciples discovered, to their great surprise. It seems they traveled miles with an apparent stranger and talked with him at length without recognizing that the one they longed for was walking right beside them. It’s a poignant scene, for how often we, too, get lost in our sorrows and fears and have no idea that the risen Christ is walking with us. Maybe it’s a frustrating scene, too, for Jesus sounds impatient when he bursts out, “Oh, how foolish you are, and how slow of heart to believe!” I think it’s a funny scene, too, for the person whom the disciples are lecturing about recent events in Jerusalem is the very person who knows more about those events and their meaning than anyone else on Earth. As Frederick Buechner once put it, “Blessed are they who get the joke.”
Our Gospel story invites us to acknowledge and name our climate grief and anxiety and to give thanks for the assurance that God’s love is walking with us, sustaining us, and mysteriously present with us, even though, like the two disciples, for a while we may know nothing about it. That’s the deep truth of Christian faith, a truth that I pray the whole world will come to see and know in this perilous time, for God’s abiding love alone can guide us forward and help us forge a new path, a new, more excellent way of walking on the Earth.
What happens next in today’s story? When the disciples fail to recognize Jesus, he patiently interprets all of Scripture to them until they begin to perceive and understand. Jesus is gentle and deeply respectful: he doesn’t force himself upon the two disciples as they approach the village, but instead he walks ahead, as if he were going on. He waits for the two disciples to invite him to stay with them, and only then does he enter their home. And it’s there, around the table, when he takes bread, blesses, and breaks it, that their eyes are opened, and they recognize who he is.
Our story not only conveys the deep truth of Christ’s abiding presence with us – it also provides two practices for experiencing the risen Christ: reading and reflecting on Scripture, and the blessing and breaking of bread.
When it comes to Scripture, the eyes of our faith are being opened to perceive the deep ecological wisdom in the Bible. Like many of us, I grew up believing that the Bible cared only about human beings and God, as if for some reason only one species, Homo sapiens, was worthy of God’s attention. It turns out that this interpretation of the Bible is far too small, for in fact, from the first words of Genesis, when God created all that is and pronounced it “very good” (Gen. 1:30) to the last pages of the Book of Revelation, which speak of “a new heaven and a new earth” (Rev. 21:1), the sweep of our salvation history embraces the whole creation. The New Testament tells us that Christ lived, died, and rose not only to heal the human soul and the human community, but also to heal the Earth community, to reconcile all things on earth and in heaven, “making peace through the blood of his cross” (Colossians 1:19-20). As Archbishop Desmond Tutu once put it, the “supreme work”2 of Jesus Christ is to reconcile us to God, to one another, and to God’s whole creation.
This means that caring about the health of the Earth, and the fate of the Earth, isn’t some extra, new-fangled add-on to Christian faith, one more “issue” to add to our many other concerns. No, protecting, healing, and loving the Earth is core to Christian faith, and once our eyes are opened to it, we find this message running throughout the Bible.
Ferns, AshfieldWe meet the living Christ in the pages of Scripture, and we also meet the living Christ in the natural world. You know what that’s like – the joy and wonder that may come upon us when we lift our eyes to gaze at the Holyoke Range, when we look down and see the fern unfolding its tiny green fist, when we listen to the call of cardinals, and when we feel the wind or the rain on our face. The crucified and risen Christ is giving himself to us in and as the living world around us. As Martin Luther once said, “God writes the Gospel, not in the Bible alone, but also on trees, and the flowers and the clouds and stars.” The living Christ meets us again and again in the book of the Bible and, also, in the book of Nature.
And Christ meets us here as we share the bread and wine of Holy Communion. When the celebrant at the altar lifts up the bread and wine, all of Creation is lifted up. When the celebrant blesses the bread and wine, all of Creation is blessed. The bread that is placed in our hands is made of wheat, earth, and sun, of rainwater and clouds, of farmers’ hands and human labor. Christ dwells in the bread and wine, and God gives God’s self to us, once again, through the natural world. When we stretch out our hands to receive the bread, we take in what is natural and we take in Christ.3
You and I have practices to sustain us in the days ahead, practices that strengthen our resilience and resolve to take bold climate action and to join in healing God’s Creation. As with the two disciples, the risen Christ will meet us in our honest conversation and lament, in our reflection on Scripture, and in our breaking of the bread. When our eyes are opened, we, too, will understand that the risen Christ was with us all along. And then, as in today’s story, he will likely vanish from our sight. Why? Maybe because he has other places to go, other people to strengthen and inspire. Or maybe because his living presence is now fully within us, so that we can embody his love in fresh and creative ways.
The two disciples of our story have had a long, traumatic day and have walked many a mile, but now, with their hearts burning within them, they find the energy to leap up and travel the seven miles back to Jerusalem to bring their joyful news to their community. At the beginning of today’s story, hope is only a rumor. By the end, the disciples themselves embody hope: they will give their lives to the possibility that God’s love will be fully expressed in the world. Rather than quietly accepting a killing status quo, they will join God’s mission to reconcile and heal, and they will bear witness to a love that nothing can destroy.
On this Earth Sunday, we celebrate the risen Christ who is in our midst, calling us to be healers and justice-seekers. How is God calling you to step forward?
_______________________________________________________________________________________________________________________________________
1. Caroline Hickman et al, “Climate anxiety in children and young people and their beliefs about government responses to climate change: a global survey,” The Lancet, December 2021, https://www.thelancet.com/journals/lanplh/article/PIIS2542-5196(21)00278-3/fulltext#
2. Archbishop Desmond Tutu, “Foreword,” The Green Bible (New York, NY: HarperCollins Publishers (HarperOne), 2008, I-14.
3. This paragraph is adapted from Margaret Bullitt-Jonas, Joy of Heaven, to Earth Come Down (Forward Movement, 2012,2013), 35.
[NOTE: The preacher may wish to have available a hat, scarf, shawl, jacket, or other piece of clothing to wear when each of the two characters shows up in the sermon]
“Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid.” (John 14:27)
Today’s Gospel passage is a good text for an in-between time, a time of transition in which something is coming to an end and the new has not yet come. Jesus is saying farewell to his disciples at the Last Supper and preparing them for his crucifixion. Because we read this passage in Easter-tide, we also hear it as the risen Christ preparing his disciples for the ascension, when the vivid resurrection appearances will come to an end. Jesus assures his disciples that the Holy Spirit will come in all its fullness – but it has not come yet. It is an in-between time.
Can you touch into that sense of living in an in-between time? Maybe you’re between jobs. Maybe you’re about to graduate and haven’t begun whatever comes next. Maybe you’ve broken up with someone and haven’t yet started dating again. Life is full of in-between times. I think of the interval between becoming engaged and getting married, the interval between getting pregnant and giving birth, or the interval between deciding to move to a new home and actually moving.
It is an in-between time for our planet, too, for we sense that an old way of being is coming to an end and we wonder what new way of being will arise in its place. Scientists tell us that modern industrial society, with its sudden expansion of our human capacity to extract and consume the planet’s abundance for the sake of short-term profit, is not sustainable. Over the past 250 or 300 years, human beings have been extracting goods faster than they can be replenished, and dumping waste faster than Earth can absorb it. Society is increasingly unstable, as those who are wealthy live in a luxury once reserved for kings, while the billions who are impoverished struggle for clean water and a mouthful of food. The web of life is unravelling before our eyes, and species are going extinct at a rate unprecedented since the death of the dinosaurs. The global climate with its delicate balance of gases turns out to be more fragile than we ever imagined.
I know I don’t need to go on. Many of us walk around with a more or less vivid awareness that a chapter of human history is coming to an end. Just as the agricultural revolution 10,000 years ago ended one form of human society and brought a new one into being, and just as the industrial revolution 300 years ago also changed the way that society is organized, so we now find ourselves on the brink of what some thinkers call a “third revolution.”1
Modern society as we know it is coming to an end, and more and more people around the world are searching for ways to create something new – to bring forth a human presence on this planet that – in the eloquent words of the Pachamama Alliance – is “environmentally sustainable, spiritually fulfilling, [and] socially just.”2 We don’t have much time to do this and to get it right, so it is a precarious and precious time to be alive and to take part – if we so choose – in this great work of healing.
So, with great interest I turn to see what Jesus has to say at an in-between time: “Peace I leave with you; my peace I give to you. I do not give to you as the world gives.” Jesus’ gift at an in-between time is the gift of peace – shalom, to use the Hebrew word – but you’ll notice that it is not any old peace. It is, he tells us, his peace, the peace of Christ, something that is evidently quite different from the peace that is offered by the world. In the middle of the Eucharist we exchange that peace among ourselves, when we say, “The peace of Christ be always with you,” and we let that peace flow from one person to the next until everyone in the room is strengthened and lifted up by its power. At the end of the service we often refer to it again, when the celebrant, quoting from Paul’s letter to the Philippians, blesses us with “the peace of God, which surpasses…understanding” (Philippians 4:7).
What is the peace of God, and how is it different from the peace of the world? To answer that question, I’ve invited two guests to join me this morning at the pulpit. My first guest is Industrial Society, who would like to speak to you about the peace it has to offer and the worldview that lies behind it. Then we’ll hear from our second guest, the Holy Spirit, who will say a few words about the peace of God.
“Ladies and gentlemen – or, shall I say, consumers, for that’s who you really are – my name is Industrial Growth Society,3 and boy, do I have something great to give you: the peace of this world. The main thing you need to know about yourselves is that you are completely alone. You’re alone as individuals and alone as a species. You are limited to the envelope of your skin – that’s who you are. Your identity ends here – and your task in life is to focus on that isolated self – what it wants, what it needs, what kind of shampoo it likes best and what kind of breakfast cereal.You know, it’s a dog-eat-dog world out there, and self-advancement is the name of the game. The only peace an isolated self is ever going to find is the kind it can grab for itself. Wielding power over everything around you – that’s the ticket to peace. Domination is the path to peace – protecting your own interests, guarding your own small self. So go ahead – drain the aquifers, clearcut the forest, over-fish the oceans – it’s all yours for the taking. Never mind if Indigenous cultures are being decimated, to say nothing of low-income and minority communities, and all our non-human relatives. So what? It’s every man for himself.Peace grows by focusing on what you like and by surrounding yourself with pleasant things. You’ll definitely feel more peaceful if you pile them up – gadgets, information, boats, planes, credentials, clothes – and then go all out to keep them safe. Don’t think about the collapse of honeybees, the massive droughts and floods, the profits being made by fossil fuel companies as they push to extract more oil and gas – ouch! That doesn’t concern you. Thinking about stuff like that just messes up your peace of mind. Put up some walls – don’t take that in. There, that’s better. It’s much more peaceful to put your head down and focus only on yourself and your family. Focus on that promotion. Impress your neighbors and pull every dandelion out of your lawn – or, better yet, spray everything with chemicals. Lose those five pounds. Clean up your email. That’s all you should think about, and then you’ll have peace – or something like it, anyway – and hey, if you still feel restless inside or start feeling lonely, you can always go shopping, have another drink, pop a few pills, stare at the TV. We’ve got plenty of entertainment for you, plenty of distractions.”
Thank you, Industrial Growth Society. Now let’s hear a few words from the Holy Spirit, who has consented to make a brief appearance before fully arriving at Pentecost, two weeks from today.
“Dear friends, you are not alone and you have never been alone. You were loved into being by God the Father-Mother of all Creation, and God so loved the world – so loved you – that God sent God’s Son to become one of you, to enter every aspect of human life and to draw you and all Creation into the heart of God.The peace that Jesus gives you springs from your connection to the flow of love that is always going on between the Father and the Son and me, the Holy Spirit. God has made a home within you, and there is nowhere you can go where God is not. The Creator and Redeemer of the world dwell within you through the power of the Holy Spirit (that’s me), and with every breath you take, God is breathing into you and flowing through you.Once you really understand that, you will see that you are much more than an isolated self. At every moment you are connected with the love of God – and not only with God, but also with every other human being and with your brother-sister beings to whom God has also given life and whom God loves, just as God loves you.So, when you feel pain for the brokenness of the world – when you weep for rapidly disappearing species or for the forests and wetlands we’ve already lost, when you feel morally outraged that narrow self-interest or short-term political or financial gain so often prevail over a larger good and a longer view – when you let your defenses drop and feel your sorrow and outrage and fear about what is happening in the world around you, you are expressing how big you are, how connected you are with the whole web of life.The peace of God is spacious enough to stand at the Cross and to open itself to the pain of the world without closing down or running away. Christ bears that pain with you and for you, and by allowing that pain into your awareness – by opening the doors of your senses and the door of your heart so that sorrow and joy can flow through – the peace and power of the risen Christ will move through you, as well.So, now the walls around you can come down. The peace of God is open to life, and it may impel you to move into the world’s most brutal and broken places to be a warrior for life, to protest what is unjust and to help midwife a better and more beautiful world. In an in-between time, you can trust in the peace that God has planted deep within you, a peace that the world cannot give and that the world can never take away.”
As I listen to these two voices, it seems to me that if we steep ourselves in the peace of Christ, we will have everything we need. We know that society needs to be transformed from top to bottom – we need to draw down our carbon emissions, to buy locally produced goods and food, to build different kinds of dwellings, to develop new, sustainable, and non-polluting sources of energy. I can think of no more beautiful way to spend our lives than to take part in what leaders like Joanna Macy and David C. Korten call the Great Turning, the epic transition from a deathly society to one that fosters life. It’s what philosopher Thomas Berry calls the Great Work: our wholehearted effort to create a more just and sustainable society. And it’s what Archbishop Desmond Tutu calls the “supreme work” of Jesus Christ, who longs to reconcile us to God, to each other, and to the whole of God’s Creation.4
We are engaged, together, in a third revolution that will require new depths of wisdom, courage, and compassion. But only a shift in consciousness can sustain us in that crucial work, a deep rooting in the ground of our being, which is God. So, today, and every day, as we celebrate the gift of being alive at this crucial moment in the planet’s history, may the peace of Christ be always with you.
________________________________________________________________________________________________________________________________
See, for instance, Joanna Macy, John Seed, Lester Brown, and Dana Meadows.
The term comes from Norwegian eco-philosopher Sigmund Kwaloy and has been popularized by Joanna Macy and Molly Young Brown, Coming Back to Life: Practices to Reconnect Our Lives, Our World (Gabriola Island, BC, Canada: New Society, 1998).
Archbishop Desmond Tutu, Foreword, The Green Bible, New Revised Standard Version (New York: HarperOne, HarperCollins, 2008), I-14.
Sermon for the Second Sunday of Easter (Earth Sunday)
April 24, 2022
Written and recorded by the Rev. Dr. Margaret Bullitt-Jonas for Episcopal Diocese of Western Massachusetts, Episcopal Diocese of Massachusetts, and Southern New England Conference, United Church of Christ
Acts 5:27-32Psalm 150Rev. 1:4-8John 20:19-31
Earth Sunday and resurrection hope
Today is Earth Sunday, the Sunday after Earth Day, when people across the country expressed their determination to fight for a healthy and habitable planet. Over the years I’ve celebrated quite a few Earth Sundays, as maybe you have, too, and I’ve noticed that Earth Sunday often lands, as it does today, on the Second Sunday of Easter.
What happens when we bring Earth Day into the light of Easter? The first thing to say is that our Easter liturgies are clear that the life, death, and resurrection of Jesus Christ is good news not only for human beings but also for the whole of Creation – for rivers and mountains, forests and fields, hawks, whales, and bees. At the Great Vigil of Easter, when we mark Jesus’ passing from death to life, we start by lighting a fire in the darkness and by listening to someone chant these ancient words:
Rejoice and sing now, all the round earth,
bright with a glorious splendor,
for darkness has been vanquished by our eternal King. Rejoice and sing now, all the round earth! Christ is risen!
Too often our liturgies limit the good news of Christ to human beings, and we push to the margins all the other creatures and natural elements with whom we share this planet, as if Homo sapiens were the only species of any interest to God. But Easter and Earth Day give us a chance to remember the larger truth: according to Scripture, God loved the whole world into being, sustains all things through the Holy Spirit, and through Christ redeemed and reconciled all things in heaven and on earth “by making peace through the blood of the cross” (Colossians 1:19). What’s more, our Christian faith looks ahead to the renewal of all things (Matthew 19:28), to the restoration of all things (Acts 3:21), to the day when humans live in peace with God, with each other, and with the whole of God’s creation. Folks, the good news of God in Christ is not just for us – it’s for all the round Earth!
That’s one reason I like associating Earth Day with Easter: we have a chance to highlight the deep ecological meaning of faith in Christ. Cherishing and protecting the natural world is not just an “add-on,” a sideline hobby for a few Christians who call themselves “environmentalists.” In fact, protecting the Earth that God entrusted to our care is central to being Christian. It’s a faithful response to the very first task given to humans at the very beginning of Genesis – to “till and keep” the Earth (Gen. 2:15), to be stewards and caregivers. Prophets and sages throughout the Bible, culminating in Jesus himself, cajole us and urge us to participate with God in creating a beloved community in which people and the land live together in balance and harmony, in a shalom of justice, wholeness, and peace. Mystics of every faith tradition tell us that human beings are not separate from – much less “above” – the rest of the created order but are siblings of wind and water, of porcupine and tree – all of us, every living being, every element of the natural world, created and cherished by the same almighty God.
What strikes me this year, as we consider the familiar story from John’s Gospel that we always hear on the Second Sunday of Easter, is that it’s a tale of how ordinary people begin to grasp the meaning and power of resurrection. It’s a story not just about Jesus’ resurrection, but ours, as well. The story begins in a closed, tight place. The disciples are huddled inside a house with the doors locked, the text says, “for fear of the Jews.” The term “Jews” could more accurately be translated as “Judeans,” referring to a local group of religious leaders caught up in a power struggle in Jerusalem. The point is that the disciples are frightened, and we can understand why – they’ve been through trauma; their beloved friend and leader has been brutally executed; they could well be hauled before the authorities as accomplices of Jesus; and they are wrestling with guilt and shame for abandoning or denying him. That very morning, Christ rose from the dead, and although it seems they’ve heard about it – the verses right before this story report that Mary Magdalene told the disciples that she’d seen the risen Lord – apparently the news hasn’t really reached them; it hasn’t transformed them; it hasn’t changed a thing. They are still frightened, huddled, and alone. The resurrection, if it’s real, might be good news for someone else but it hasn’t had much impact on them.
I want to stop right here, for I think that’s where many of us find ourselves this year: closed down, holding back, locked up tight. The brutal war unfolding in Ukraine, the appalling revelations of corruption and self-serving in the halls of power, the crushing weight of racism and economic inequity – all these and more can overwhelm us with the stubborn power of sin and death. News of the natural world may drive us even further into despair: relentless rises in global temperatures, driven largely by the extraction and combustion of fossil fuels; last month’s collapse of a massive ice shelf as an extreme heat wave blasted Antarctica with some areas reaching temperatures 70º Fahrenheit above normal; dead coral at Great Barrier Reef; wildfires and drought out West; hurricanes down South; and a sweeping new report from the U.N.’s Intergovernmental Panel on Climate Change announcing that it’s now or never if we’re going to limit global heating to 1.5º Celsius, the uppermost limit to keep Earth reasonably protected from catastrophic climate change. What’s a person to do but duck their head, close the door, and turn on the TV, right? It’s easy to slide into “doomerism” – into the hopeless conviction that it’s too late to turn this around, it’s not my responsibility, the future is set in stone and can’t be changed – in short, death will have the last word. Of course, succumbing to this temptation pleases fossil fuel companies, since our passivity allows them to go on merrily extracting, selling, and reaping billions from their products.
But into the closed room of withdrawal and fear steps the risen Christ. Christ isn’t stopped by locked doors or locked hearts. He comes and stands among us, breathing forgiveness and peace. “Peace be with you,” he says to the disciples – indeed, he says it three times in this one short passage. “Peace be with you.” Christ’s peace is timeless, and he is offering it to each one of us right now. Can you breathe it in? Right now, as we share this time together, can we let Jesus draw near and, with our next breath, can we breathe in his presence, breathe in his love and forgiveness? As we breathe out, can we extend that compassion to the world around? Experiencing the resurrection is as intimate as breathing in and breathing out, as intimate as the subtle shift of a heart that has been closed now beginning to soften, as tender and powerful as a new sprig of grass pushing up through asphalt.
Then, as Jesus breathes peace into his frightened, guilty, and now awe-struck disciples, he shows them his wounded hands and side. When Thomas refuses to believe unless he sees and touches the mark of the nails in Jesus’ hands and puts his hand in Jesus’ side, Jesus invites Thomas to reach out and touch the wounds.
I wonder what the disciples see when they look at Jesus’ wounds. Surely in those wounds they see the harsh reality of violent suffering, sin, and death, but I wonder if those wounds are now radiant – if they are now lit up with love, and if light is pouring from Jesus’ wounded hands and side. In gazing at his wounds, I wonder if the disciples see that all the wounds of their lives, all the wounds of the world, have been taken up into God.
I wonder what it would be like if we could look at the wounds of creation like that. I wonder if we could learn to see the wounded Earth as revealing not only the harsh reality of sin, suffering, and death, but also as lit up with God’s undying love. I wonder what it would be like if, in tending to the wounded body of creation, we knew that we were also ministering to the wounds of Christ – so that in every act of love for creation, in every choice we made, say, to eat less meat and move to a plant-based diet, to walk rather drive, or to push for state and federal policies that promote renewable energy and keep fossil fuels in the ground, we were honoring the presence of the wounded and yet risen Christ.
For it is not only peace that Jesus gives his disciples. He gives them a commission. “As the Father has sent me, so I send you” (John 20:21), he says, breathing into them the Holy Spirit, the same creative wind and energy that moved across the face of deep at the very beginning of creation. Jesus not only loves and forgives us – he also summons us to share in the divine life of God that pours itself out in acts of justice and compassion. Like Jesus, we, too, have been sent here on a mission. We participate in the same holy work that he began.
The early Christians were really clear about that. They shared Jesus’ passion to welcome and bring into being the love and justice of God. Like him, they stood up to the empires and unjust powers of this world. The New Testament suggests that they spent as much time inside jail as outside! As we heard in today’s reading from the Book of Acts, when Peter and the apostles are asked why they refuse to cooperate with the police and local authorities, they answer, “We must obey God rather than any human authority” (Acts 5:29).
Today, Christians and people of many faiths are rising up to call for an end to new fossil fuel projects and a rapid, just transition to a sustainable future. Some of you listening to these words in Massachusetts have joined rallies to protest a new gas pipeline in Springfield, to stand against a compressor station in Weymouth, or to stop a proposed new power plant on the North Shore. Some of you have organized a team to block coal trains. Some of you are planting community gardens, pollinator gardens, and Good News Gardens. Some of you are supporting local land trusts to protect forests and farmland. Some of you are fighting to make clean energy accessible to low-income communities. Some of you have joined campaigns to push the four biggest banks who finance fossil fuels (Chase, CitiBank, Wells Fargo, and Bank of America) to quit propping up the oil and gas industry. Some of you will join the Poor People’s Campaign on June 18th in a March on Washington.
We are so done with huddling in fear! Whenever the crucified and risen Christ draws near and opens the closed doors of our minds and hearts, as he does today and every day, we hope to breathe in his love, to receive his forgiveness, to honor his wounds, and to find our place in the Spirit-filled, justice-seeking movement to protect the web of life that God entrusted to our care.
Rejoice and sing now, all the round earth! Christ is risen! The Lord is risen, indeed! Alleluia!
_______________________________________________________________________________________________________________________________
On April 24, 2022, Rev. Margaret delivered this sermon in person at Immanuel Congregational Church in Hartford, Connecticut, as part of GreenFaith’s Sacred Season for Climate Justice. A video of the sermon as recorded for the two Episcopal dioceses in MA and for Southern New England Conference, UCC, is posted on her YouTube channel and on the respective Vimeo or YouTube channels of those faith communities.
Friends, I am blessed to be with you this morning. Thank you for inviting me to preach. I was hoping to join you in person because I’d planned to come to San Antonio to speak at the annual meeting of the American Academy of Religion. But because of the pandemic, my presentation went virtual, so here I am at home, bringing greetings from the East Coast, where I serve the two Episcopal dioceses in Massachusetts as well as the United Church of Christ in southern New England. In this ecumenical role, I speak to people of faith about our call to cherish and protect God’s creation. If you’d like to know more about what I’m up to, please visit my Website, RevivingCreation.org. I want to give a special shoutout to members of your Creation Care team – thank you for your leadership. If there’s anything I can do to support you, please let me know.
I can’t think of a better day to be with you than today, as we launch the season of Advent and begin a new church year. During these four weeks leading up to Christmas, we prepare to celebrate the first coming of Christ, when God became incarnate in Jesus’ birth in Bethlehem. And we prepare for his second coming, too. We look ahead to that last, great day sometime in the future when Christ will come again, when everything will be gathered up in love, when all that is broken will be healed, all that is estranged will be reconciled and forgiven, and the Lord of life will return at last to reign in glory.
Late November Sunrise, Ashfield Photo credit: Robert A. JonasChristianity is full of hope about where we are ultimately heading – into the loving arms of God. But it is also bracingly realistic about the suffering and turmoil that will take place in the meantime. Today on the first Sunday of Advent, as we do every year, we must grapple with the Bible’s portrayal of the end-times, which include frightening predictions of social breakdown and cosmic turmoil. As we heard two weeks ago in the Gospel of Mark, Jesus foretells “wars and rumors of wars” (Mark 13:7); he speaks of earthquakes, famines, and persecution. In today’s passage from the Gospel of Luke, Jesus says that when the Son of Man comes at the end of time, “There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken” (Luke 21:25-26).
It’s scary stuff. And it resonates with our own experience of a shaking world. Snow in Houston. Triple digit temperatures in the Pacific Northwest. Withered crops and empty reservoirs in the American Southwest. Shorelines dissolving in Florida. Flash floods rising so quickly that people drown in their basement apartments. Wildfires so hot that they generate their own storms. Oceans emptying of life and filling with plastic. Changes in the jet stream. Changes in the Gulf stream.
The signs of a changing climate are visible everywhere. Around the world, throngs of people are already on the move, because drought or crop failure or fires or storms have dislodged them from their homes.
Indeed, the once-stable web of life is unraveling before our eyes. Huge populations of creatures have vanished in less than 50 years. Human activity has wiped out 60% of the world’s mammals, reptiles, amphibians, birds, and fish since 1970.1 With dismay, scientists are describing what they call a “biological annihilation.”2 And about one million plant and animal species are at risk of extinction, many within decades.
The world is reeling, so I come to today’s Gospel passage with relief – it tells the truth. It speaks to our condition. The Bible has wisdom to convey in apocalyptic times like these. What is “apocalypse”? It comes from the Greek word “kalypto,” which means “to cover” or “to hide.” “Apocalypse” refers to a great unveiling, a lifting of the veil of illusion. In that sense, surely, we live in apocalyptic times: something like scales have fallen from our eyes and everything that was hidden is being laid bare.
For instance, now we know that we can’t take the natural world for granted. Now we see the miracle of what we once thought would be ours forever: predictable seasons, moderate weather, thriving coral reefs, ice sheets as big as a continent. Now we know that the stable natural world into which you and I were born is coming apart, and – to quote a conservation wildlife photographer – that “even the lowliest ants or butterflies can no longer be taken for granted ever again.”3
Do apocalyptic, end-time passages like these mean that we should passively accept natural disasters that result from human-caused climate change as somehow preordained and part of God’s plan? That’s what some Christians would have us believe, but I don’t see it that way. I don’t for one minute believe that God wants human beings to burn the Earth to a crisp. I don’t for one minute believe that biblical end-time passages give human beings a license to rip apart the web of life and to destroy the world that our Creator proclaimed “very good” (Genesis 1:31). On the contrary, I believe that God’s creative, holy presence fills our precious, living planet, and that all of it belongs to God – meadows, rivers, soils and seeds, animals and oceans. As the psalmist says, “The earth is the Lord’s and all that is in it” (Psalm 24:1). And the very first task given to human beings is to care for the earth, to serve as custodians and stewards.
As I see it, the Bible’s end-time passages and their frightening imagery of chaos and distress were not given to us so that we can indulge in wasteful and disheartening political rhetoric, in helplessness, resignation, or fatalism, but just the opposite: in order to sustain our courage, hope, and perseverance even in the midst of crisis.
Icy twigs, Ashfield Photo credit: Robert A. JonasIn this time of climate emergency, I hear three messages in today’s Gospel. The first is: Don’t be surprised by suffering. Jesus warned of social breakdown and conflict. He anticipated natural and even cosmic disruption. Don’t be surprised by suffering, our Gospel text reminds us. Don’t take your suffering or the world’s suffering to mean that God is powerless or that God doesn’t care or that God has abandoned us. Everything we are experiencing is held within the gaze – indeed, within the embrace – of a loving God. So, don’t be surprised.
A second message: Don’t be afraid. Although many people “will faint from fear and foreboding of what is coming upon the world,” followers of Jesus should take heart. “Now when these things begin to take place,” says Jesus, “stand up and raise your heads, because your redemption is drawing near” (Luke 21:28). “Stand up!” he says. “And raise your heads!” What bracing words these are when we may feel like curling up in a ball and ducking our head under a pillow! It’s easy to feel hopeless about ecological collapse and climate change. It’s easy to feel helpless and overwhelmed. What can I possibly do? We may say to ourselves. What difference can I possibly make? But here comes Jesus, telling us to stand up and not be afraid, for our redemption is drawing near. He is very close (Luke 21:27).
And here comes message number three: Don’t fall asleep. Stay awake, says Jesus. “Be alert at all times” (Luke 21:36). Look for the small but telling signs that God is in our midst, bringing forth something new. Just as the branch of a fig tree becomes tender and puts forth its first, soft leaves, assuring us that summer’s abundance is near, so Jesus urges us to notice that even in the midst of chaos, violence, and endings, God’s kingdom is drawing near. In the very midst of endings, something new is being born.
As I hear it, Jesus is calling us to stand up and take part in that birth – the birth of a new community, the birth of a new society that lives more lightly on God’s good Earth and that treats human beings and other-than-human beings with reverence, compassion, and respect. In this perilous time, God calls us to stand up, raise our heads, and bear witness in word and deed to God’s never-failing love, which embraces the whole creation.
And when it comes to healing, there is so much we can do! Earlier this year the Episcopal bishops in Massachusetts declared a climate emergency. Our two dioceses have begun to work together in a more coordinated way as we discuss how we can pray, learn, act, and advocate on behalf of God’s creation. The Diocese of Western Massachusetts has web pages on Creation care loaded with ideas about ways to make a difference. Some actions are simple, like eating less meat and moving to a plant-based diet, recycling more, driving less, protecting trees, and reducing our use of fossil fuels in every way we can. Other actions are bigger and bolder and address systemic change. That’s important, because the scope and speed of the climate crisis require more than changes in individual behavior – they require massive, collective action and a push for policies that help us move away quickly from fossil fuels and that encourage clean renewable energy like sun and wind. A just and equitable transition to a new economy means creating lots of good green jobs for folks now working in the fossil fuel industry, and it means ensuring that historically marginalized and low-income communities – the people hurt first and hardest by climate change – have a voice at the table where decisions are made. If humanity is going to keep living on a reasonably habitable planet, then this transition must happen now. It’s up to us to insist that political leaders lead the transition – especially in places where so much of the economy and so many jobs are dependent on fossil fuels.
Here’s the last thing I’ll say. After COP26, the U.N. climate summit that just finished in Glasgow, every member of the Episcopal delegation made it clear that “protecting the Earth and preventing human suffering are not merely political talking points but central tenets of the Episcopal faith.”4 I was especially touched by the words of the Rev. Rachel Taber-Hamilton, a delegate from the Diocese of Olympia and a member of the Shackan First Nation people. She said: “The faith of re-greening the world must become as central to our theology, and to our worship, as crucifixion and resurrection… We must give nothing less than all we have and all we are in order to assure new life if generations are to follow us at all. The world to come that we pray for in our Sunday worship is ours to entomb or to liberate.”5
I pray that our Church – the Church of Reconciliation and our Church as a whole – will become a beacon of light and a leader of bold climate action. As we step into this Advent season and into a new year, may Jesus keep us steadfast in faith and abounding in love for one another and for all, until his coming in glory. Amen.
________________________________________________________________________________
NOTE: To subscribe to my monthly newsletter, Creation Care Network e-news, please click here. A video of “Standing Up When Things Fall Apart” is posted at my YouTube channel.
________________________________________________________________________________
1. “A Warning Sign from Our Planet: Nature Needs Life Support,” Living Planet Report 2018, World Wildlife Fund, Oct. 30, 2018
2. Gerardo Ceballos, Paul R. Ehrlich, and Rodolfo Dirzo, “Biological annihilation via the ongoing sixth mass extinction signaled by vertebrate population losses and declines,” PNAS (Proceedings of the National Academy of Sciences of the United States of America), July 25, 2017.
3. Cyril Christo, “Climate change is really Apocalypse Now,” The Hill, July 17, 2021.
4. Egan Millard, “Episcopal delegates to COP26 climate conference share lessons of hope and struggle with the church,” Episcopal News Service, November 19, 2021.
5. The Rev. Rachel Taber-Hamilton, quoted by Millard, “Episcopal delegates to COP26.”
“Praise the Lord from the earth, you sea-monsters and all deeps;Fire and hail, snow and fog, tempestuous wind, doing his will;Mountains and all hills, fruit trees and all cedars;Wild beasts and all cattle, creeping things and winged birds…Let them praise the Name of the Lord.”
(Psalm 148: 7-10, 13)
Friends, it’s a joy to be with you this morning and to celebrate one last outdoor Eucharist at St. John’s as we mark the end of Creation Season. Today is Creation Season’s grand finale and we honor St. Francis, whose feast day is tomorrow, and bless all creatures, large and small.
I’m going to keep this short, for we gather in the company of some favorite animals and even the most eloquent of preachers will not impress them. Besides, the living world around us provides sermon enough.
Preaching under the sycamore tree. Photo by Annemarie ChapdeleineHere we are, gathered at the foot of this big old sycamore tree, sheltered under its great canopy and breathing into our lungs the oxygen that this tree and all other trees and green-growing things are freely offering us. As we breathe out, the trees and plants in turn take up the carbon dioxide that we release. Simply by sitting here in the company of trees, we are giving and receiving the elements of life, praising God together.1
And here are our solid bodies, as solid as the earth beneath our feet. Can you feel the place where your body meets the body of Earth? Here she is, beneath our feet, holding us up, giving us support with every step. Every time we walk mindfully, paying attention, with every step we can bless the Earth. At the end of our lives, we will give our bodies back to earth, ashes to ashes, dust to dust. Earth and we Earthlings belong to each other, and together we praise God.
Let’s take a moment to be aware of the inner motions within our bodies. Maybe you are aware of gurgling in your belly or the throb of your beating heart. Maybe you sense the circulation of blood as it moves through your body. Most of the weight of our body comes from water, just as most of our planet’s surface is made of water. Our blood is mostly water, and the saltwater content of our blood’s plasma is the same as the saltwater content of the sea. It is as if within our bodies we are carrying rivers, lakes, and the ocean. Let’s celebrate our bodies’ kinship with all fresh waters, and with the sea. We are praising God together!
Blessing the animals. Photo by Annemarie ChapdeleineEverything around us is alive and relating to us. We are a part of everything, and everything is praising God. That’s what the psalmist conveys in those exuberant lines that we hear in Psalm 148.
Jesus knew all about this, too. He lived close to the Earth. He seems to have spent a lot of time outside. We see him climbing mountains, spending weeks in the wilderness, walking along the shore, crossing a lake, walking dusty roads. When he talks about God, his parables and stories are full of images of nature: seeds and sparrows, lilies, sheep, rivers, vines, branches, rocks. Jesus was deeply aware of the sacredness of the natural world.
Francis followed in the footsteps of Jesus, spending much of his time outdoors – he lived in such intimate relationship with the elements and creatures of the natural world that he spoke of Brother Sun, Sister Moon, Brother Wind and Air, Sister Water, Brother Fire, Sister Earth, our Mother. He experienced himself as kin with everything – he didn’t imagine that human beings were separate from the rest of the world that God created, much less that humans were “above” or “better than” the other creatures that God cherishes, or that we had any right to dominate or oppress them. Francis is known for his beautiful “Canticle of Creation,” which echoes today’s psalm.
It turns out that our identity doesn’t stop with our skin. We have porous and permeable boundaries. My body is part of the Earth. The Earth is part of my body. God is giving God’s self to us in and as the sun, the moon, the stars, the wind, the air, the trees, the bird, the pets we love. We live in a sacred world of interrelationship and interdependence. We belong to each other. We depend on each other. Nature is not just so-called “resources” supposedly put here only for human beings to extract and exploit.
More blessings. Photo by Annemarie ChapdeleineIt’s easy to romanticize and sentimentalize Francis, but in an increasingly degraded natural world, what would it mean to take our place as humans who experience this kind of intimate connection with wild creatures and plants and all the elements that together create a balanced and healthy eco-system? Now is the time to reclaim the ancient understanding (which was never lost by indigenous peoples or by so-called ‘pagans’) that the natural world is sacred, that it belongs to God and is filled with God. Now is the time to reclaim our partnership not just with our human fellows but also with all living creatures.
That’s the urgent task before us. The life-systems of the Earth are deeply compromised. The web of life is unraveling before our eyes and we risk ecological collapse. More than half the populations of all wild creatures have disappeared in the past 50 years. Human beings have wiped out 60% of the world’s mammals, reptiles, amphibians, birds, and fish since 1970. Because of the relentless burning of fossil fuels, the global climate has become increasingly disrupted and unstable and we have only a short amount of time in which to avert climate chaos.
There is so much we can do, as individuals and as members of society, to heal and protect God’s Creation as we work together to keep fossil fuels in the ground, where they belong, and to push for a swift and just transition to an economy based on clean, renewable energy like sun and wind. I hope that in the next day or two you’ll visit our diocesan website and look at the web pages about Creation care, which are full of suggestions for how to pray, learn, act and advocate for this beautiful, aching, and God-drenched world. I hope you’ll sign up for my monthly newsletter.
For now, we praise God with Sister Sycamore, with Brother Wind and Air, with Sister Earth, Our Mother. We give thanks for Jesus, who is “gentle and humble in heart” (Matthew 11:29) and whose Spirit we breathe in every breath. We give thanks for Holy Communion, in which Jesus comes to us in the blessed bread and wine, reminding us that the natural world is filled with his presence.
____________________________________________________________________________________________
This paragraph and the two that follow are based on a longer meditation, “Kinship with Creation,” in Rooted and Rising: Voices of Courage in a Time of Climate Crisis, ed. Leah Schade and Margaret Bullitt-Jonas (Lanham, MD: Rowman & Littlefield, 2019), 76-77.
I invite you to join me in a moment of silence as we remember those who lost their lives on 9/11, and as we pray for peace and healing… (silence)Gracious God, you love nothing so much as the person who lives with wisdom. Guide us with your wisdom and fill us with your love. May only your word be spoken and only your word be heard. Amen.
What a joy to be with you this morning! Thank you, Harvey, for inviting me to preach. It was just brought to my attention that you are celebrating ten years as rector of this parish, so it’s a special day to be with all of you. As you know, I serve as Missioner for Creation Care in our diocese and in the United Church of Christ in Southern New England. I travel from place to place, speaking about God’s love for our beautiful, precious planet and about our call as faithful followers of Jesus to rise up together to restore the web of life that God entrusted to our care. If you’d like to know more about this ministry, please visit my Website, RevivingCreation.org.
The Rev. Dr. Margaret Bullitt-Jonas, the Rev. Dr. Harvey Hill, & the Rev. Terry Hurlbut at St. David’s, AgawamSo – let’s give a shout-out to your “green team” – your Creation Care team. Thank you for your leadership. I want to thank all of you for celebrating Creation Season. As you know, the season begins on September First with the World Day of Prayer for the Care of Creation and ends on October 4, with the feast day of St. Francis. During this 6-week period, millions of Christians around the world lift up our prayers and voices on behalf of what our prayerbook calls “this fragile Earth, our island home.”
Now, a friend of mine who cares deeply about the fate of the Earth and the future of life on this planet sometimes grumbles to me, “Why do we need a Season of Creation? Isn’t every day a good day to care for creation?” Well, of course, that’s true. He’s right. But just as we mark the seasons of Advent, Christmas, Epiphany, Lent, and so on, knowing that it’s helpful to set aside some time to look carefully at a particular aspect of our Christian faith, so it’s likewise helpful to set aside a season to focus on how faith in God affects our relationship with the natural world.
For a couple of reasons many of us may be especially glad to participate in Creation Season this year. For one thing, at the height of the pandemic many of us learned again how much solace and comfort we experience in connecting with the natural world. I know many people who during the lockdown deliberately spent daily time outdoors, feeling the wind on their face and savoring the trees and the open sky. I know a man who bundled up every morning, stepped outside, and to his amazement actually learned to love winter, and I know a woman who spent the pandemic happily exploring every trail she could find. What’s more, some of us may have been lucky enough this summer to visit an especially beloved place in nature – maybe a lake, a mountain, or a beach. So, I wouldn’t be surprised if we arrive at Creation Season this fall with a fresh appreciation of the natural world and a deeper gratitude for the ways it conveys the presence of a loving God.
Monarch butterfly, summer 2021. Photo credit: Robert A. JonasIn a turbulent and stressful time, nothing may quiet our minds and refresh our spirits so much as spending time beside a lake, watching the sun dance across its sparkling waves, or sitting down somewhere to listen to birdsong or rainfall or the sound of wind in the trees. Creation Season invites us to come to our senses and to renew our felt connection with the living world around us, maybe to go out for a quiet walk and to bless the Earth with each step. Even a small tree in a city park can speak to us of the larger living world that surrounds us, and even if the night-time glare of a city conceals them, the shining stars still wheel overhead. “The Earth is the Lord’s and all that is in it” – so says Psalm 24. And for that we give thanks in this Season of Creation. God loves the world that God made, and so do we.
A second reason we may come to Creation Season with particular fervor this year is because, after this past summer, many of us are aware, as perhaps never before, how deeply imperiled the natural world is and how a changing climate threatens everything we hold dear. Across the country this summer – and around the world – we witnessed massive wildfires, record floods, historic drought, extreme storms, unprecedented heat. In some places, people drowned in their basement apartments or were washed away in their cars by flash floods. In other places, families lost their homes, livelihoods, or lives as uncontainable fires raged. Out West, farmers stared at empty reservoirs and withered crops. Back East, regions soaked in record rain. Nearly a third of Americans live in an area where a federal disaster was declared sometime in the last three months.
The summer of 2021 will go down in history as the hottest on record in the United States, exceeding even the Dust Bowl summer of 1936. All seven of the warmest years on record were the last seven, and 19 of the 20 warmest years occurred since the year 2000. The climate is increasingly unstable, and if we continue with business as usual – if we keep on burning coal, gas, and oil, keep on filling the atmosphere with heat-trapping gases, keep on cutting down forests – we will leave our children and our children’s children a hot, unstable world that is very difficult to inhabit.
So, to Creation Season this year we bring our uneasiness, our grief and fear, perhaps even our alarm. We may identify with that poignant image in the reading from Proverbs, which portrays Wisdom as a woman wandering the streets and public squares, crying out in search of someone who will listen to her counsel and warning that calamity will surely follow if the wayward and complacent refuse to listen (Proverbs 1:20-33). Today, wisdom tells us that we have only a short span of time in which to change course, make a swift transition to clean renewable energy, and avert the most catastrophic level of climate change.
At this hinge-point of history, when the choices we make are so decisive, will we choose life? Will we listen to the voice of wisdom? Today’s Canticle picks up the theme in a lyrical passage that brings a message of hope: “In every generation Wisdom enlightens holy souls, making them friends of God, making them prophets; for God loves nothing so much as the person who lives with wisdom” (Wisdom of Solomon 7:27b-28).
I give thanks for the holy souls who listen to Wisdom’s call and who join the struggle to create a safer, healthier, more just and livable world. I give thanks that just a few days ago, for the very first time, three of the world’s top Christian leaders – Archbishop of Canterbury Justin Welby, Pope Francis, and Ecumenical Patriarch Bartholomew – issued a joint statement on climate change and made an urgent appeal for the future of the planet. In this extraordinary statement, the leaders of the Anglican Communion, the Roman Catholic Church, and the Eastern Orthodox Church called on people – called on us – to pray for world leaders ahead of the U.N. climate change conference (COP26), which will be held in November. And these Christian leaders called “on everyone, whatever their belief or worldview, to endeavor to listen to the cry of the earth and of people who are poor, examining their behavior and pledging meaningful sacrifices for the sake of the earth which God has given us.”
I give thanks for their clarion call, and for all the followers of Jesus who are rising up with people of faith and goodwill to mobilize a response that is commensurate to the crisis. You probably know that earlier this year, the Episcopal bishops in Massachusetts declared a climate emergency. Our two dioceses have begun to work together in a more coordinated way as we discuss how we can pray, learn, act, and advocate on behalf of God’s Creation. Our diocesan Website on Creation care is loaded with ideas about ways we can make a difference. Some actions are simple, like eating less meat and moving to a plant-based diet, recycling more, driving less, protecting trees, and reducing our use of fossil fuels in every way we can. Other actions are bigger and bolder and address systemic change. That’s important, because the scope and speed of the climate crisis require more than changes in individual behavior – they require massive, collective action and a push for policies that help us move away quickly from fossil fuels, encourage clean renewable energy like sun and wind, and ensure that historically marginalized and low-income communities – which are those hurt first and worst by climate change – are protected.
I invite you to join me at 11 o’clock tomorrow in a rally at the Springfield office of Congressman Richie Neal, Chairman of the House Ways and Means Committee, as we urge him to fully fund the reconciliation package that some economists say “may well be our last chance to take serious action against global warming before it becomes catastrophic.” A number of faith groups are pressing Congress to pass this legislation as a moral imperative. I will be speaking at the rally not as a Republican, not as a Democrat, but as a follower of Jesus who believes deeply that God is calling us to live in harmony with Earth and with each other. I hope that you will stand with me or will pray for the rally’s success and for passage of this legislation.
Archbishop Desmond Tutu says that the “supreme work” of Jesus Christ is to reconcile us to God, to each other, and to all of God’s creation. Can we do that together? Can we support each other to make the swift, bold changes we need to make in our own lives and in society as a whole? These are the questions confronting every community of faith as we clarify our vocation in a time of climate crisis. I hope you will subscribe to my monthly newsletter, Creation Care Network e-news, so that we can stay in touch and encourage each other.
Thank you for the ways you bless the Earth. Thank you for honoring Creation Season, and thank you, as my friend says, for making every day a good day to care for God’s creation.
___________________________________________________________________________
A note: After the service, I spoke with a number of you about ThirdAct.org – a brand-new initiative by environmentalist Bill McKibben to bring together people over 60 – Baby Boomers and the Silent Generation – who care about climate change and social injustice. If, like me, you’re over 60, please sign up! Welcome to our third act.
Homily for the Eighth Sunday after Pentecost
Sunday, July 18, 2021
Delivered online by the Rev. Dr. Margaret Bullitt-Jonas at Trinity Episcopal Church, Chicopee, MA
Mark 6:30-34
Healing the climate crisis
“[Jesus] said to them, ‘Come away to a deserted place all by yourselves and rest a while.’ For many were coming and going, and they had no leisure even to eat.” (Mark 6:31)
What a blessing to be with you this morning! Thank you, Pastor Daphne, for inviting me. As you know, I serve as Missioner for Creation Care in our diocese, and I travel from place to place, speaking about God’s love for our beautiful, precious planet and our call as faithful followers of Jesus to rise up together at this critical moment to heal and restore the Earth that God entrusted to our care. It is particularly sweet to join you on the day after you embarked on a cleanup project – thank you for your stories! Please know that it warms my heart and lifts my spirits to know that the good folks at Trinity Episcopal are stepping up and stepping forward, joining with countless people of faith around the world who understand that now is the time for bold action to protect the web of life, especially to address the climate crisis.
Trinity Church, Chicopee’s Creation Care Team gets to workTwo aspects of today’s Gospel passage stand out for me. One is its understanding of how profoundly we need healing. When Jesus and the apostles slip away in a boat to a deserted place by themselves, the crowds watch the boat withdraw and what do they do? They “[hurry] there on foot from all the towns and [arrive] ahead of them” (Mark 6:33). That’s how much they need Jesus! On another occasion, Jesus and the apostles set out by boat and when they come to shore, people recognize him and rush from “the whole region” (Mark 6:55) to bring him those who are sick. Wherever he goes – villages, cities, farms – people bring him their need for healing.
So, let’s follow the guidance of the Gospel and bring into Jesus’ healing presence the places around the world that need healing from the effects of climate change. Let’s lift up to Jesus the American West and Southwest, which are now in the grip of an historic mega-drought – an extraordinarily persistent, unbroken drought that is draining reservoirs, withering crops, and increasing the spread of massive wildfires. Let’s bring to Jesus the Pacific Northwest, a usually cool and foggy part of the world that has been roasting in record-setting levels of heat. Let’s bring to Jesus the hundreds of people who died last weekend in heat-related deaths in Oregon, Washington, and British Columbia. Let’s bring to Jesus the East Coast, too, where it’s been awfully wet here in New England and where a few days ago parts of the mid-Atlantic were drenched in torrential rains. On Monday, “as much as 10 inches of rain fell in less than 4 hours in southeastern Pennsylvania.” Let’s bring to Jesus the hundreds of people in Europe who died this week and those who are still missing after an unheard-of deluge of rain and flash-flooding that devastated entire communities. Extreme precipitation is linked to global warming, for warmer air holds more water and therefore dumps more water when it rains – just as a bigger bucket can hold and dump more water. Let’s bring to Jesus all the people we know, and all the people we don’t know, and all living creatures – all of us who are already living with the effects of a rapidly-warming world, driven by the relentless burning of dirty fuels like coal, gas, and oil.
Cleaning up our corner of the world: Trinity Church, Chicopee’s Creation Care TeamGod knows we need healing. And so God sends us Jesus, a person so filled with the Spirit that everything he does is guided by God’s love; everything he says arises from the presence and power of God; and everything he touches is in some way healed. That’s the second aspect of today’s Gospel passage that stands out to me: Jesus comes among us with power to save, and he invites his followers to join him in his mission of healing. As we see in today’s story, Jesus and his apostles were kept mighty busy – indeed, “they had no leisure even to eat” (Mark 6:31). Jesus urges his followers to “come away” and “rest a while,” to nourish their souls, just as we gather every Sunday for prayer and refreshment, and he also invites us into a life of focused service.
At this unprecedented moment in human history, when the choices we make around climate change will largely determine whether or not we leave our children and our children’s children a livable planet, followers of Jesus are rising up with other people of faith and goodwill to mobilize a response that is commensurate to the crisis. You know that here in Massachusetts the Episcopal bishops recently declared a climate emergency. Our two dioceses have begun to work together in a more coordinated way as we discuss how we can pray, learn, act, and advocate on behalf of God’s Creation. Our diocesan Website on Creation care is loaded with ideas about ways we can make a difference. Some actions are simple, like eating less meat and moving to a plant-based diet, recycling more, driving less, protecting trees, and cutting back on our use of fossil fuels in every way we can. Other actions are bigger and bolder and address systemic change, like pushing for climate policies that keep fossil fuels in the ground, where they belong, or fighting to stop the construction of new pipelines, such as Line 3 in northern Minnesota, which is being built to carry dirty tar sands oil from Canada and is slicing right through land and waters that are sacred to Native peoples, violating their treaty rights.
God is calling us to live in balance and harmony with Earth and with each other. Can we learn to do that together? Can we support each other to make the changes we need to make in our own lives and in society as a whole at the speed and scale that scientists tell us is necessary? That’s the question that confronts every community of faith as we clarify our vocation in a time of climate crisis. I hope you will subscribe to my monthly newsletter, Creation Care Network e-news, so that we can stay in touch and give each other encouragement. Thank you for the ways you bless the Earth. Thank you for sharing in Jesus’ ministry of healing. I look forward to hearing more good news from your congregation in the days ahead.
But when we turn to the Good Shepherd, we touch the sacred unity within and beyond all things. We touch the Ground of our being. We meet the One through whom all things were made, in whom all things hold together, and toward whom all things converge (Colossians 1:16-17). At a time when so much seems to be divided and falling apart, we’re invited to sense the underlying wholeness and unity of all things and to sense the love that embraces all things, connects all things, sustains all things. On the surface, in the realm of our five senses, we may notice only differences, only what separates us from each other, but in the deep center of reality we meet the good shepherd who is holding everything together and luring us into communion with each other and with God.
We hear the shepherd’s voice when we take time to quiet ourselves in prayer, to sit in solitude and silence and listen to the inner voice of love that is always sounding in our hearts. The good shepherd is the one who knows us through and through and who calls us each by name. Held in the embrace of that intimate love, we don’t have to keep trying to hold ourselves together – we are free to let go, free to fall apart, free to let ourselves feel our grief, feel our anger and fear as we respond to the climate crisis and to all the challenges of our lives. The good shepherd is there to hold what we cannot hold by ourselves, there to listen, there to protect and keep company, there to help us understand how deeply we are loved – and not just we ourselves, but all people – and not just all people, but all beings, the whole of God’s creation.
That very personal experience of being loved keeps getting larger! The circle of love keeps expanding! As Jesus says, “I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd” (John 10:16-17). It’s as if, beneath all the ways that human beings try to separate ourselves from each other and from the rest of the natural world, presuming that we can dominate and destroy with impunity – Jesus keeps calling us forward into one living, sacred whole.
But when we turn to the Good Shepherd, we touch the sacred unity within and beyond all things. We touch the Ground of our being. We meet the One through whom all things were made, in whom all things hold together, and toward whom all things converge (Colossians 1:16-17). At a time when so much seems to be divided and falling apart, we’re invited to sense the underlying wholeness and unity of all things and to sense the love that embraces all things, connects all things, sustains all things. On the surface, in the realm of our five senses, we may notice only differences, only what separates us from each other, but in the deep center of reality we meet the good shepherd who is holding everything together and luring us into communion with each other and with God.
We hear the shepherd’s voice when we take time to quiet ourselves in prayer, to sit in solitude and silence and listen to the inner voice of love that is always sounding in our hearts. The good shepherd is the one who knows us through and through and who calls us each by name. Held in the embrace of that intimate love, we don’t have to keep trying to hold ourselves together – we are free to let go, free to fall apart, free to let ourselves feel our grief, feel our anger and fear as we respond to the climate crisis and to all the challenges of our lives. The good shepherd is there to hold what we cannot hold by ourselves, there to listen, there to protect and keep company, there to help us understand how deeply we are loved – and not just we ourselves, but all people – and not just all people, but all beings, the whole of God’s creation.
That very personal experience of being loved keeps getting larger! The circle of love keeps expanding! As Jesus says, “I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd” (John 10:16-17). It’s as if, beneath all the ways that human beings try to separate ourselves from each other and from the rest of the natural world, presuming that we can dominate and destroy with impunity – Jesus keeps calling us forward into one living, sacred whole.
