civil disobedience | Reviving Creation

Sermon for Sunday of the Passion: Palm Sunday (March 29, 2026) by the Rev. Dr. Margaret Bullitt-Jonas and posted at Preaching for God’s World Matthew 21:1-11 (Liturgy of the Palms) Matthew 26:14-27:66 or Matthew 27:11-54

Confronting empire

We begin where today’s service began – with Jesus’ triumphal procession into Jerusalem, riding on a donkey. As you may know, theologians Marcus Borg and John Dominic Crossan pointed out with great insight some twenty years ago that this procession is charged not only with spiritual meaning but also with political meaning. Jesus is heading “to the capital city of his people to confront Roman imperial power and religious collaboration with it.”¹ He is heading to Jerusalem to proclaim the power of God’s love over the powers of this world that rule by force and domination.

That’s the procession that we remember every year on Palm Sunday and that we re-enact as we walk into church, palm branches held high. But, as Borg and Crossan point out, today we also remember a second procession that was entering Jerusalem at the same time, at the beginning of the week of Passover. Passover was what they call a “tinderbox time”² in Jerusalem, when the Jewish people, oppressed and crushed by Roman rule, celebrated their divine liberation from the Egyptian Empire. Riots against the Roman Empire would sometimes break out at Passover, so every year the Roman governor – which, in the time of Jesus, was Pilate – would ride up to Jerusalem from the west, from the imperial capital of Caesarea, in a mighty show of force. Our theologians invite us to imagine that imperial procession – calvary on horseback, foot soldiers, banners, weapons gleaming in the sun, the sound of beating drums and marching feet, the smell of dust. Pilate’s procession from the west symbolized Roman imperial power.

By contrast, Jesus entered the city from the east, in what these theologians call a “counter-procession.” Whereas Pilate rode into the city on a war-horse, Jesus entered on a donkey. He chose to ride this humble animal because it recalls the prophet Zechariah, who predicted that the king of peace would come on a donkey (Zechariah 9:9-10). The king of peace would bring an end to war. No more chariots. No more war-horses. No more bowing and scraping. No more empire. The procession that we re-enact on Palm Sunday is an act of resistance. The scene from Matthew’s Gospel that we hear in the Liturgy of the Palms sounds a lot like a conversation among people in the underground who make plans and speak in passwords to keep their arrangements secret. Jesus tells two of the disciples to go into the village ahead and to find a certain donkey tied, and a colt. He says, “If anyone says anything to you, just say this, ‘The Lord needs them.’” And he will send them immediately (Matthew 21:3). If you’ve ever been part of a secret plan for non-violent civil disobedience, this is what it sounds like. So, Palm Sunday presents us with two processions on a collision course: Jesus and Pilate, the Kingdom of God and the kingdom of Caesar. This archetypal spiritual battle is underway today in many countries around the world, including here in the United States. For us, Palm Sunday arrives this year the day after a major nationwide No Kings Day protest – the third in a series of non-violent mass protests that have galvanized millions of Americans to oppose the rising authoritarianism of our federal government and to affirm that this nation belongs to its people, not to a king. No Kings Day is only the most dramatic of countless, mostly peaceful protests³ being carried out in communities across the country against what looks like the beginning of a police state in which opposition is silenced, dissidents are punished, the rule of law is overturned, and power is concentrated in the hands of a few wealthy men. That incipient police state also seems bent on destroying the living world that God entrusted to our care. Our government’s unprecedented concentration of wealth and political power⁴ has unleashed an all-out assault on climate science and the natural world. Fossil fuel companies and executives donated almost half a billion dollars to elect the current Administration and Congress,⁵ and these donors are now enjoying major returns on their investment.⁶ The administration has swiftly dismantled policies that protect the climate,⁷ opened vast areas of public land and waters to drilling, canceled clean energy projects, erased the bedrock scientific finding that greenhouse gases threaten human life and well-being, and is now refusing to regulate greenhouse gases⁸ – all this despite the fact that climate disasters will drive still more people to become refugees, even as countries increasingly shut their doors. As followers of Jesus, we hear a summons to resist. After Renée Macklin Good was fatally shot in Minneapolis by an agent of Immigration Customs and Enforcement, A. Robert Hirschfeld, the Episcopal bishop of New Hampshire, pointed out (in remarks that went viral) that clergy should be prepared for “a new era of martyrdom… It may be that now is no longer the time for statements, but for us with our bodies to stand between the powers of this world and the most vulnerable.”⁹ In a similar vein, Presiding Bishop Sean Rowe wrote a public letter to The Episcopal Church¹⁰ in which he observed that “Like Jesus, we live in frightening times… Carrying out the simple commands of Jesus – feeding the hungry, caring for the sick, visiting prisoners, making peace – now involves risks for the church and grave danger for those we serve… We must commit ourselves to paying whatever price our witness requires of us.” Likewise, more than 150 Episcopal bishops released a statement¹¹ that affirmed our Gospel summons to respect the dignity of every human being. They declared, “This is a moment for action. We call on people of faith to stand by your values and act as your conscience demands… Every act of courage matters.” Given the crisis in which we find ourselves, Palm Sunday feels different this year. Today we don’t simply remember a far-away conflict in the distant past. Today we know in a visceral way that we ourselves are reckoning with the ruthless forces of empire and its machinery of cruelty and greed. We know that our faith is on the line. I am filled with questions. How did Jesus find the strength – how do we find the strength – to proclaim the sovereignty of God in a society so corrupt and unjust that dissidents can be picked off the streets, detained on bogus charges, subjected to torture and humiliation, and almost casually executed? How did he – how do we – come to love God and neighbor so passionately that we are willing to give our lives to express that love? How did he – how do we – find the physical and moral courage to keep standing with the outcast and the condemned, to endure suffering, and yet to maintain a merciful and forgiving heart? These are some of the questions I hold as we enter Holy Week. I know that Jesus will help us find our way and give us the strength to follow him through this dark time with courage and faithfulness. The special services of Holy Week invite us to stay close to Jesus as we walk with him and as he walks with us. I want to share a simple way of praying that has meant a lot to me over the years and that you, too, may find helpful as we walk the path of love with Jesus. As I imagine it, the cross is not far away in Golgotha nor limited to a particular place and time. The cross of Christ is planted deep within me, deep within you, and at the cross I can pour out my anger, my fear, my grief, for I trust that at the cross of Christ, everything is perpetually being met by the forgiving love of God. Whatever I need to feel and to express – rage, sorrow, fear, guilt, whatever – all of it is being met by the never-failing, boundless love of God. Everything that we bring to God is transformed at the cross. It’s like alchemy, like piling up food scraps and turning it into good compost. As I see it, crucifixion is the place where God breaks through our numbness and denial and our hearts open wide to love the world in all its suffering and pain, in all its beauty and fragility. At the cross, we allow ourselves to feel anger – because anger is an expression of love. We allow ourselves to feel emptiness – because emptiness creates a space for something new to arise. We allow ourselves to feel sorrow – because shedding tears can water the soul and bring new life. We allow ourselves to feel fear – for that in itself is an act of courage.¹² Praying at the cross is where we can finally face and bear what we find so challenging, and where God in Christ can hold and bear for us whatever we cannot bear ourselves. Learning to breathe into the cross, allowing the power and love of God to contact everything within us, sets us free from being reactive and helps us to weave God’s love and strength into our very being. We are not alone. Jesus is living these days with us and through us. From within your own life, with all its responsibilities, what is yours to do in this precarious time? How is Jesus inviting you to walk the path of love? _______________________________________________________________________________________________________ 1. Marcus J. Borg and John Dominic Crossan, “Collision Course: Jesus’ Final Week,” Christian Century, March 20, 2007, p. 29. This homily is indebted to these scholars’ work. For a longer treatment, see Marcus J. Borg and John Dominic Crossan, The Last Week: What the Gospels Really Teach about Jesus’ Final Days (HarperSanFrancisco, 2006). 2. Ibid. 3. Lauren Jackson, “Religious Leaders in Minnesota Say It’s Their Duty to Resist ICE,” February 1, 2026, https://www.nytimes.com/2026/02/01/briefing/religious-leaders-in-minnesota-say-its-their-duty-to-resist-ice.html 4. Lawrence Norden and Daniel I. Weinter, “The Rise of America’s Broligarchy and What to Do About It,” February 12, 2025, https://time.com/7221154/rise-of-americas-broligarchy/ 5. Dharna Noor, “Big oil spent $445m in last election cycle to influence Trump and Congress, report says,” January 23, 2025, https://www.theguardian.com/us-news/2025/jan/23/big-oil-445m-trump-congress 6. Owen Bacskai, “Fossil Fuel Industry Donors See Major Returns in Trump’s Policies,” September 15, 2025, https://www.brennancenter.org/our-work/analysis-opinion/fossil-fuel-industry-donors-see-major-returns-trumps-policies 7. David Gelles, “Looking Back at a Historic Year of Dismantling Climate Policies,” December 23, 2025, https://www.nytimes.com/2025/12/23/climate/climate-forward-newsletter-trump-administration-policies.html 8. Lisa Friedman, “Trump Administration Erases the Government’s Power to Fight Climate Change,” February 12, 2026, https://www.nytimes.com/2026/02/12/climate/trump-epa-greenhouse-gases-climate-change.html 9.Tovia Smith, “Amid ICE clashes, New Hampshire bishop urges clergy to prepare their wills,” January 18, 2026, https://www.npr.org/2026/01/18/nx-s1-5678579/ice-clashes-new-hampshire-bishop-urges-clergy-prepare-wills 10. Sean Row, “From Presiding Bishop Sean Rowe: Death and despair do not have the last word,” January 25, 2026, https://www.episcopalchurch.org/publicaffairs/from-presiding-bishop-sean-rowe-death-and-despair-do-not-have-the-last-word/ 11. David Paulsen, “154 Episcopal bishops issue message calling for immigration policies respecting the dignity of all,” Episcopal News Service, Feb. 2, 2026, https://episcopalnewsservice.org/2026/02/02/154-episcopal-bishops-issue-message-calling-for-immigration-policies-respecting-the-dignity-of-all/ The text of the bishops’ statement is here: https://www.foxnews.com/opinion/mariann-budde-154-bishops-question-facing-america-whose-dignity-matters A 6-minute YouTube video of bishops reading the statement aloud is here: https://www.youtube.com/watch?v=XAMPRZViBns&t=15s 12. I am indebted to Joanna Macy and Chris Johnstone, Active Hope: How to Face the Mess We’re in without Going Crazy (Novato, California: New World Library, 2012), especially the exercise “Breathing Through,” 73-75. For a more detailed presentation of the prayer that I call “Grounding in the Cross,” see Margaret Bullitt-Jonas, Christ’s Passion, Our Passions: Reflections on the Seven Last Words from the Cross (Cambridge, MA: Cowley Publications, 2002), 9-12.

When does a funeral become an act of resistance? When we come together to mourn everything we’ve lost because of a rapidly changing climate. When we dare to disclose how much sorrow and dread we feel every day as we watch the living world being destroyed. When we use the power of ritual to pull us out of fear and isolation into solidarity, courage, and the resolve to act. When our broken hearts impel us not only to grieve in private but also to protest in public.

On July 8, two hundred people gathered on a sultry summer morning at the Manhattan headquarters of Citigroup, the largest funder of fossil fuel expansion to the tune of $396 billion in the last eight years alone. Our memorial service was organized by ThirdAct.org and one of a series of nonviolent direct actions being carried out this summer to protest Wall Street’s ongoing financing of climate chaos.

This was perhaps the most moving and memorable climate protest I’ve ever attended or helped to lead. Unlike the multitude of climate rallies whose mood is almost predictably defiant, this one was somber. After listening to speakers, of which I was one, we walked in slow procession around the massive, glass-fronted headquarters of Citigroup, led by a bagpiper. The stream of mourners included eight people dressed in sackcloth and ashes, walking single file and wearing signs such as “Ocean acidification,” “Hurricanes,” “Heat domes,” “Bleached coral.” When we reached the area in front of the building, mourners transformed the plaza into a cemetery, setting up tombstones that named individuals killed by heat and other climate stressors. Many people lay down as if dead, while others outlined their bodies in chalk: this wasn’t just a mass death, this was a crime scene. Instead of exchanging familiar chants (What do we want? Climate justice! When do we want it? Now!), we kept silence and listened to bagpipes and to the wail of a single voice, a woman’s anguished keening – “Can you hear the Earth? She is crying. She is dying.”

When the gong was sounded three times, the people risking arrest crowded the doors of Citibank, lying down or locking arms. Forty-six people, including Bill McKibben, were arrested, adding to the hundreds already arrested this summer in a variety of direct actions that, whether playful or solemn, family-friendly or intense, aim to disrupt and defy the ongoing corporate greed that drives fossil fuel expansion.

What strikes me now, looking back, is that actions like these remind me how to live well in a perilous time: we find friends, we link arms, we open our hearts, we stand with the trees, we stand with the suffering, we stand with the poor, we pray for the dead, and, yes, we fight like hell for the living.

I was the closing speaker before the procession began. Here is what I said:

I know it’s hot – but let’s pause for a moment to appreciate the living world around us, to notice the gift of sun and sky overheard, to notice the trees and green-growing things which give us oxygen that fills our lungs and with whom we exchange the elements of life as we breathe in and out. Let’s notice the good Earth beneath our feet, supporting our every step.

We are here today to stand up for life and we are not alone. We breathe and speak and march in the company – and with the support – of all the creatures and elements with whom we share this planet. We affirm our kinship with them, our interdependence, our mutual belonging.

With every religious tradition and with people of faith and good will everywhere, we renew our insistence that the Earth is holy and that it was given to us to cherish and protect, not to destroy.

Some of us are here because we’re frightened. Big banks like Citibank which finance fossil fuels and fossil fuel expansion are pushing the planet to record levels of heat, causing massive droughts, floods, monster hurricanes, wildfires. It is frighteningly clear that unless we change course fast, we won’t be able to leave our children and our children’s children a habitable world.

Some of us are here because we’re sad. Big banks like Citibank which fund fossil fuels are unraveling the web of life before our eyes, and we weep to acknowledge what we have lost and may soon lose, from coral reefs and glaciers to predictable seasons and moderate weather.

Some of us are here because we’re angry. We’re morally outraged when big banks like Citibank continue to pour money into building new pipelines and new fracking wells, although climate scientists around the world and organizations like the International Energy Agency and the United Nations have called for an end to any fossil fuel expansion. We’re outraged when big banks like Citibank continue to exploit and pollute frontline communities and to devastate the lives of Brown, Black, and Indigenous people.

Fear, sorrow, anger may have brought us here. But above all, we’re here because we love. We love this beautiful Earth. We love its creatures. We love each other. We love our children. The spirit of love that connects us to each other and to the land compels us to call upon Citibank: Quit propping up fossil fuels! Quit funding climate chaos! Invest instead in clean energy, and climate resilience, and healthy communities!

I was a parish priest for 25 years, and I’ve officiated at many funerals. I’ve prayed over, and laid to rest, the bodies of young and old. Today we’re going to participate in a funeral for the world we love. That breaks my heart. And it puts steel in my spine. I stand with you to proclaim that life, not death, will have the last word – to proclaim that love, not hatred or indifference, will have the last word. I stand with you to say that together we will fight for a better future.

We gather not only with fear, sorrow, and anger, but also with the fierceness of love, as we demand that Citibank quit funding dirty oil, gas, and coal, and turn with us toward life.

People of faith and good will cry out: Let it be known. Let it be known. The Earth is sacred, and we won’t stand idly by and let it be destroyed.

______________________________________________________________________________________________________________________________________

Coverage of the July 8 event:

Bill McKibben wrote a beautiful essay about the memorial, “A Very Moving Funeral: Mourning climate dead outside Citibank’s front doors”

ThirdAct.org, the community of climate and democracy activists over 60 that was founded by Bill McKibben, was the lead organizer of this event and produced an excellent two-minute video.

Rev. Margaret is quoted in Common Dreams, “Elders Arrested Protesting Citibank Funding of Planet’s Destruction” (July 8, 2024), saying: “Citibank is destroying the world that God loved into being and entrusted to our care. At this decisive moment in history, we teeter on the brink of climate chaos. Now is the time for Citibank to choose life and to stop financing fossil fuels.” The article includes photos and a good short video.

The New York Times reported on this and other nonviolent direct actions being carried out to protest Wall Street’s financing of fossil fuels, “Protesting the Backers of Big Oil With Die-Ins, Drums and Song” (July 11, 2024).

To learn about Summer of Heat on Wall Street, visit Summerofheat.org. #Summerofheat

I want to tell a story about what it was like to be arrested for the first time. Why tell this story now? Because climate change is accelerating. Because we need to consider every possible tool at our disposal to preserve a habitable world. Because deep social change requires a movement of disciplined, peaceful warriors for life. Because we hear the call to serve something larger than ourselves. Because sometimes that call drags us out of our comfort zone.

Before I tell the story, here come three clusters of reflection questions.

Under what conditions would you consider being trained in the principles and practices of peaceful civil disobedience? Under what conditions would you consider supporting people who were risking arrest? Under what conditions would you risk arrest yourself?

Who are the people who inspire you to do more than you thought possible? With whom do you hold hands, literally or figuratively, when you step out to make a difference in the world?

Gandhi said, “My life is my message.” What is your message?

The background: After years of combining parish ministry and climate activism, in 2001 I decided to head to Washington, DC, to join a brand-new (now defunct) interfaith group, Religious Witness for the Earth, in protesting the Administration’s energy policy and its intention to expand oil production in the Arctic.

On the first day we learned about oil drilling and the Arctic, about climate change and fossil fuels. On the second we lobbied our members of Congress and studied the disciplines of non-violent civil disobedience. On the third, about a hundred of us marched down Independence Avenue in religious vestments, carrying banners and singing. When we reached the Department of Energy, an enormous stone structure surrounded by police, we held a brief worship service. So far, everything was legal. Then came the part that wasn’t.

What follows is an excerpt from an essay¹ I wrote about the decision to carry out civil disobedience and the experience of being arrested and spending time in jail.

__________________________________________

The worship service was coming to an end. We sang “Amazing Grace,” and then the twenty-two of us who had decided to risk arrest joined hands and walked slowly to the doors of the Department of Energy.

I felt us cross an invisible boundary. With the others, I stepped over a threshold I could not see. I walked out of my ordinary life.

I am neither a lawbreaker nor a thrill-seeker. More often than not, I follow the rules – even enforce them. I fasten my seat belt, don’t cheat on taxes, write thank you notes, and stand up when the band plays our national anthem. But here I was, intentionally and publicly breaking the law. As if some inner revolution had quietly taken place, the old “me” was no longer in charge. Whatever security I’d felt in operating within the rules was gone. That’s partly why I felt so frightened as I left the safety of the circle and moved toward the door: I hardly recognized myself. I hardly knew who I was.

Among the protesters were (in back) Rabbi Fred Scherlinder Dobb & Rev. Robert K. Massie, and (in front) Rev. Rich Fournier, Rev. Andrea Ayvazian, Rev. Kate Stevens, Rev. Fred Small, Rev. Margaret Bullitt-Jonas

We stand or kneel in prayer, our backs to the building.

The pavement under my knees is hard. At home, I often sit on a meditation cushion to pray. Today there is no cushion, just the weight of my body against stone. I lift up my hands. I’m dressed for Holy Communion. I might as well hold out my arms as I do at Communion.

Instead of pews filled with parishioners, I see ranks of police and a cluster of supporters. I am afraid. I’ve never been arrested before. Years ago, as a VISTA volunteer in Mayor Rizzo’s Philadelphia I heard countless stories of police brutality. It’s not that I really expect the same thing to happen to me – the punch in the gut, the assault behind closed doors. Still, my body tenses as I place myself against the cops, the Feds, the law.

I close my eyes. One by one we pray aloud, words thrown into space, words hurled against stone.

Is this whole thing ridiculous? I briefly open my eyes and notice a well-dressed man watching us. He strokes his tie, leans over, and says something to a fellow nearby. The two of them chuckle. I have no idea what they’re talking about, but I wonder if they think we look absurd. I suppose we do. Here we are with our jerry-rigged signs, our predictably earnest songs and prayers of protest, a foolhardy band straight out of the ‘60’s.

Defensively, I imagine confronting that mocking man with the arsenal of our credentials. “We’re no rag-tag bunch,” I want to tell him. “We’re people with doctorates and master’s degrees – nurses and ministers, writers, and accountants. Thoughtful people, educated people, professionals.”

I am distracted from prayer by this indignant outburst. “Let it go,” wisdom tells me. “None of that matters – your degrees, your skills, your status in the world. The privileges of race and class mean nothing now. You’re a woman on your knees, that’s who you are – one human being pleading with God.”

I turn my attention back to prayer and continue to stretch out my arms. Suddenly I realize that beneath the tension, beneath the fear and self-consciousness, something else is welling up. I am jubilant.

“Lift up your hearts,” I might as well be saying to the people before me, beaming as broadly as I do at Communion.

“We lift them to the Lord,” would come the response.

How did I miss it? After years of going to church, after years of celebrating Communion, only now, as I kneel on pavement and face a phalanx of cops, do I understand so clearly that praising God can be an act of political resistance. That worship is an act of human liberation. The twenty-two of us come from different faith traditions, but each of us is rooted in a reality that transcends the rules and structures of this world. Tap into that transcendent truth, let the divine longing for a community of justice and mercy become your own deepest longing, and who knows what energy for life will be released?

I feel as defiant as a maple seedling that pushes up through asphalt. It is God I love, and God’s green earth. I want to bear witness to that love even in the face of hatred or indifference, even if the cost is great.

So what if our numbers are small? So what if, in the eyes of the police, in the eyes of the world, we have no power? I’m beginning to sense the power that is ours to wield, the power of self-offering. We may have nothing else, but we do have this, the power to say, “This is where I stand. This is what I love. Here is something for which I’m willing to put my body on the line.”

I never knew that stepping beyond the borders of what I find comfortable could make me so happy. That shifting from self-preservation to self-offering could awaken so much joy.

_________________________________________________

Adapted from “When Heaven Happens” by Margaret Bullitt-Jonas, in Heaven, ed. Roger Ferlo (NY: Seabury Books, 2007), 74-85.

This article was published on November 2, 2023, in “Going Deep,” one of two newsletters published by Third Act Faith. (You can find the article here.) The other newsletter, Third Acts of Faith, provides members and subscribers with all the latest “News & Views” for the month. To learn more and to join Third Act Faith, visit here.

June 28, 2020 This is the first in a series of six sermons on the theme “Faith for the Earth,” delivered by the Rev. Dr. Margaret Bullitt-Jonas as chaplain for the first week of the inaugural session of CHQ Assembly, the new online summer program of Chautauqua Institution in NY. John 15:9-13

Faith for the Earth: Love and fear in a time of emergency

I chose this morning’s Gospel text because I want to speak about love and fear in a time of emergency. For Christians it’s a familiar passage from the section of John’s Gospel that we call Jesus’ farewell address. The scene is the Last Supper, and Jesus is beginning to say goodbye. He knows that his life will be cut short and that the next day he will die. In this perilous moment he does what most likely we would do if we knew that our lives were on the line and that at any moment we could die: he tries to express what matters most. So, he gives a long riff on love: “As [God] the Father has loved me,” he says, “so I have loved you; abide in my love… Love one another as I have loved you. No one has greater love than this, to lay down one’s life for one’s friends.”

That call to love is at the heart of every religious tradition – which brings to mind a poem by Michael Leunig:¹ There are only two feelings. Love and fear. There are only two languages. Love and fear. There are only two activities. Love and fear. There are only two motives, two procedures, two frameworks, two results. Love and fear. Love and fear. So, let’s talk about fear. Fear is everywhere these days. We know how visceral the feeling of fear can be. We feel it in the tight clutch in our stomach and in our racing pulse and rapid, shallow breaths. Fear can freeze us in our tracks, so that we are paralyzed in helpless inertia and feel powerless to take action. And fear can push us to lash out violently and fight. Fear can also make us vulnerable to authoritarian leaders. On the one hand, they may tell us not to be frightened about the coronavirus or about police brutality or racial injustice or economic injustice or climate change. “Don’t worry,” they tell us. “We’ve got it handled. There is no problem here. There’s nothing to be afraid of.” On the other hand, the powers-that-be may try to stoke our fears, telling us that we’ll be safe if we turn against each other and build walls that keep each other out and keep each other down. Fear can goad us to try to oppress and dominate other people, and fear is what drives the politics of “divide and rule.” But fear can be precious, too, a vital signal that alerts us to genuine danger. Regarding the health of planet Earth, there is good reason to be afraid. Scientists are reporting with increasing alarm that the web of life is unraveling before our eyes and that human civilization is at risk of collapse. Just imagine: the number of animals around the world has plummeted by over half in less than 50 years, mostly by the destruction of habitat. Human activity has wiped out 60% of the world’s mammals, reptiles, amphibians, birds, and fish since 1970. With dismay, scientists are describing what they call a “biological annihilation,” and one expert commented: “This is far more than just being about losing the wonders of nature, desperately sad though that is…This is actually now jeopardizing the future of people. Nature is not a ‘nice to have’ – it is our life-support system.” It’s not just great numbers of animals that are disappearing because of human activity; entire species are being wiped out at accelerating speed. We’re in the midst of a mass extinction event, and research just published by the National Academy of Sciences shows that we are racing faster and closer toward the point of ecological collapse than scientists previously thought, with maybe ten years left to take action. Meanwhile the planet just keeps getting hotter and hotter as we burn fossil fuels. The level of greenhouse gases in the air hit a record high last month and Earth just passed its warmest May on record. Siberia is experiencing a prolonged heatwave that climate scientists call “undoubtedly alarming.” Just this week, one little town in Siberia recorded a temperature of 100º degrees Fahrenheit. The people hurt first and hardest by the effects of a changing climate are almost always people in poor and low-wealth communities, often indigenous people and people of color, so the struggle to tackle climate change is a struggle for justice, too. But in the end, unless we change course fast, none of us will be able to leave our children and our children’s children a habitable world. The U.N.’s Intergovernmental Panel on Climate Change warns that we have just a short span of time – now, maybe ten years – in which to avert a catastrophic level of global warming. So, are we afraid? You bet we’re afraid, and if we’re not, we ought to be. Fear is the appropriate response to a frightening reality, and fear can propel us to take urgently needed and long-delayed action. So, I thank God for prophets like Greta Thunberg, the Swedish teenager and climate activist who launched the school strikes for climate that galvanized the world community and inspired millions of people across more than 150 countries to take to the streets last year. When Greta addressed the World Economic Forum, she said, “I don’t want you to be hopeful. I want you to panic. I want you to feel the fear I feel every day. And then I want you to act. I want you to act as you would in a crisis. I want you to act as if our house is on fire. Because it is.” I thank God for the climate justice movement, the human rights movement, the indigenous rights movement, for the Sunrise Movement and Extinction Rebellion, for the Poor People’s Campaign, and for the thousands upon thousands of people across this country who have been pouring into the streets day after day to say that they are sick and tired of institutional racism and sick and tired of being afraid. Thank God for all the people who are willing to face their fear, to empathize with other people’s fear, and to stand together. Thank God for all the people who refuse to turn away from each other or to turn against each other, but who decide instead to turn toward each other, to join forces and join hands in ways that truly the world has never seen before. Jesus says to us today: “Abide in my love. Love one another as I have loved you.” Our fear may be strong, but we can place our fear, and all the intense feelings being stirred up in this time of uncertainty, within something bigger. We can experience our fear within the embrace of love. Jesus reminds us that we are infused and surrounded by a divine love that holds us together, that lives in our hearts, and that will never let us go. God loves us and God’s whole Creation with a love that nothing can destroy. As we breathe that divine love in and as we share it with each other, our moral courage and strength are renewed. We may still be afraid, but we don’t have to settle for a life that is overcome by fear. As the Persian poet Hafiz once put it, “Fear is the cheapest room in the house. I’d like to see you in better living conditions.”² Will our efforts be successful? Will we avert runaway climate change? I don’t know. But I do know that every choice matters. Every degree of temperature-rise matters. “Even a tenth of a degree Celsius means the difference between life and death for millions of people.” And love matters. Love matters most of all.

Religious Witness for the Earth holds worship service in front of Dept. of Energy, Washington, DC, in May, 2001

I will end with a story about love and fear.³ Back in 2001 I gathered up my courage and decided to carry out my first extended act of civil disobedience. I joined a new interfaith group, Religious Witness for the Earth, and headed to Washington, DC, to protest the Administration’s intention to drill for more oil in the Arctic. Here’s what happened: about a hundred of us from different faith traditions marched down Independence Avenue in our diverse religious vestments, carrying banners and singing. When we reached the Department of Energy, which was surrounded by police, we held a brief worship service. So far, so good: everything was legal. Then came the part that wasn’t. At the end of the worship service, we sang “Amazing Grace,” and the twenty-two of us who had decided to risk arrest joined hands and walked slowly to the doors of the Department of Energy. I felt us cross an invisible boundary. With the others, I stepped over a threshold I could not see. I walked out of my ordinary life. I’m not a lawbreaker or a thrill seeker, and I usually follow the rules, but here I was, intentionally and publicly breaking the law. As if some inner revolution had quietly taken place, the old “me” was no longer in charge. Whatever security I’d felt in operating within the rules was gone. That’s partly why I felt so frightened as I left the safety of the circle and moved toward the door: I hardly recognized myself. I hardly knew who I was. We stand or kneel in prayer, our backs to the building. The pavement under my knees is hard. At home, I often sit on a meditation cushion to pray. Today there is no cushion, just the weight of my body against stone. I lift up my hands. I’m dressed for Holy Communion. I might as well hold out my arms as I do at Communion. Instead of pews filled with parishioners, I see ranks of police and a cluster of supporters. I am afraid. I’ve never been arrested before. Years ago, as a VISTA volunteer in Mayor Rizzo’s Philadelphia, I heard countless stories of police brutality. It’s not that I really expect the same thing to happen to me – the punch in the gut, the assault behind closed doors. Still, my body tenses as I place myself against the cops, the Feds, the law.

Religious Witness for the Earth: civil disobedience at the doors of the Dept. of Energy, Washington, DC, in May 2001

I close my eyes. One by one we pray aloud… Suddenly I realize that behind the tension, behind the fear…, something else is welling up. I am jubilant. “Lift up your hearts,” I might as well be saying to the people before me, beaming as broadly as I do at Communion. “We lift them to the Lord,” would come the response. How did I miss it? After years of going to church, after years of celebrating Communion, only now, as I kneel on pavement and face a phalanx of cops, do I understand so clearly that praising God can be an act of political resistance. That worship is an act of human liberation. The twenty-two of us come from different faith traditions, but each of us is rooted in a reality that transcends the rules and structures of this world. Tap into that transcendent truth, let the divine longing for a community of justice and mercy become your own deepest longing, and who knows what energy for life will be released? I feel as defiant as a maple seedling that pushes up through asphalt. It is God I love, and God’s green earth. I want to bear witness to that love even in the face of hatred or indifference, even if the cost is great. So what if our numbers are small? So what if, in the eyes of the police, in the eyes of the world, we have no power? I’m beginning to sense the power that is ours to wield, the power of self-offering. We may have nothing else, but we do have this, the power to say, “This is where I stand. This is what I love. Here is something for which I’m willing to put my body on the line.” I never knew that stepping beyond the borders of what I find comfortable could make me so happy. That shifting from self-preservation to self-offering could awaken so much joy. Love and fear. Love and fear. I invite you to take a moment for reflection. When it comes to the climate crisis, under what circumstances might you be willing to risk arrest and to carry out an act of nonviolent civil disobedience? Of course, civil disobedience is not the only path of resistance. We are communities with many personalities and gifts. But if you knew you could not fail – if you were set free from fear – what would you do for the healing of our world? ________________________________________________________________________________________________________ 1. Michael Leunig, A Common Prayer (NY: HarperCollins, 1991). 2. Hafiz, quoted by Jack Kornfield, The Art of Forgiveness, Lovingkindness, and Peace (New York: Bantam Books, 2002), 83. 3. Margaret Bullitt-Jonas, “When Heaven Happens,” in Heaven, ed. Roger Ferlo (New York: Seabury Books, 2007), 78-81.

The following sermon for the Second Sunday after Christmas Day is adapted from a sermon I delivered in 2011. It is posted at SustainablePreaching.org (January 5, 2020).

Sermon for the Second Sunday after Christmas Day

Jeremiah 31:7-14
Psalm 84: 1-8
Ephesians 1:3-6, 15-19
Matthew 2: 1-12

Journeying with the wise men

Happy are the people whose strength is in you! whose hearts are set on the pilgrims’ way. – Psalm 84:4

When I think of the three kings, what leaps first to mind are the crèches I unpack every year a couple of weeks before Christmas. On the piano in the living room I put the tall, earthenware figures of Mary, Joseph, and the baby, of the shepherds and sheep, and — yes — of the three kings and their camels. On the mantelpiece goes a miniature nativity set in which each teeny-tiny figure is made of clay, delicately painted, and no more than one inch high. On the coffee table I put the plastic figures and the cheap wooden stable that children can play with to their heart’s content without making their grandmother worry that something will break. No crèche is complete without its three kings, and when the Twelve Days of Christmas are over, back go the kings and camels into their boxes, where they spend the rest of the year stored in the basement.

Reflecting on today’s Gospel, I got to thinking: what would happen if the wise men walked out of those crèches and into our lives? What would happen if these figures — so easy to trivialize as nothing more than decorative props for a mid-winter festival that we pack away when the festival is done — what if the wise men actually came to life for us? What if their journey informed and deepened our own spiritual search, and propelled it forward? So I began to read the story for its spiritual significance, wondering if it might be read as a sacred, archetypal story about how we grow in intimacy with God.

Four parts of the story stand out to me.

First, of course, is the star, that mysterious, shining presence that startles the wise men and launches their search. Ancient tradition held that an unusual star could appear in the skies to mark the birth of someone special, such as a king. That is how the wise men interpret what they see: something out of the ordinary is taking place, something truly significant is afoot, and out the door they go, leaving their ordinary lives behind as they follow the light wherever it leads.

Let’s pause to note that even though every painting, movie, and Christmas card that depicts the journey of the wise men shows a dazzling star above their heads, we don’t actually know from the biblical story whether anyone but the wise men can see that star. King Herod, the chief priests and scribes don’t seem to know anything about the star until the wise men arrive in Jerusalem and tell them about its rising. So the star may be visible to the eye or it may be perceptible only to one’s inward sight; it may be seen or it may be unseen. Either way, it signals the birth of something new in the world. It heralds a presence and power just now being born. The wise men are wise because they spot the star and set everything aside to follow where it leads.

Maybe every spiritual journey begins with a star. At some point we get a sense — perhaps a very vague one — that there is something more to life than the ordinary round of tasks and responsibilities, something above, beyond, or maybe within material reality that can give a larger meaning and purpose to our days, something that is beautiful and shining and that lights up the world. So we set out on a quest to follow that star and to see where it leads. We may name the quest in different ways — maybe we call it a search for meaning or wholeness, a search for happiness or peace. Maybe we seek to know that we are loved, or to draw closer to the divine Source of love. Maybe, as some Greeks say to Philip in the Gospel of John, we express our desire in a simple, straightforward way: “We wish to see Jesus” (John 12:21). However we name that desire, deep down we want to know God. And so, like the wise men, we set out, and what beckons us forward is a star, a subtle, shining presence that keeps company with us, and that we follow as best we can.

For most of us, most of the time, following the leadings of God is not like having a GPS in the car, delivering clear-cut instructions: “Turn left in .2 miles; take the freeway; turn right in 4.3 miles.” Like it or not, the star of Bethlehem is more elusive than that, so we have to develop a stance of careful listening and open inquiry, and a practice of prayer that makes us more sensitive to the glimmers of the holy. It takes practice to stay attentive to the star, for, as Boris Pasternak once wrote, “When a great moment knocks on the door of your life, it is often no louder than the beating of your heart, and it is very easy to miss it.”

The star is the first thing that catches my attention in this story. The second is Jerusalem. Where does the star lead the wise men? Straight to Jerusalem, straight into the center of political and economic power, where King Herod the Great, a client king appointed by Rome, rules with the same ferocity that Stalin wielded over his own country in the 1930’s. We might wish that following a spiritual path were only an individual and interior enterprise — that following the star meant nothing more than developing a personal practice of prayer or going away on periodic retreats. There are plenty of contemporary books and speakers out there that define spirituality in a very individualistic way as being mindful of your own mind and cultivating your own soul — and of course that is definitely part of the journey. But right from the beginning, from the very moment that Christ is born, it’s clear that following his star also means coming to grips with the social and political realities of one’s time. Being “spiritual,” for Christians, is not just an interior, individual project of “saving your soul” — it also has a civic dimension, a political dimension, and as the wise men faithfully follow the star, they are drawn straight into the darkness and turmoil of the world, where systemic power can be used to dominate and terrify. Without intending it or knowing it, the wise men even contribute to Herod’s program of terror, for Herod takes the information that they give him and uses it to order the slaughter of all the children under the age of two who live in Bethlehem.

Following the star evidently means being willing to become conscious of the darkness of the world, and even to perceive how we ourselves are implicated in that darkness. The taxes I pay help subsidize fossil fuels; the clothes I wear and the electronic devices I use may have a vast but hidden social and environmental cost. If I drive a gas-powered car, with every turn of the ignition key, I add to global warming. Until I recognize how I am caught up in and contribute to the contradictions and injustices of our political and economic system, I am not following the star and accompanying the wise men into Jerusalem.

And let’s notice, too, that King Herod trembles at news of the star — in fact, its rising frightens him. The powers that be are terrified when God in Christ draws near, for God’s love is always a threat to those powers; it opposes everything in us and around us that is selfish, greedy, and motivated by the wish to dominate, control, and possess. As I read it, the wise men needed to get to know those powers, both within themselves and in the world around them, if they were going to find and follow Christ.

So they entered Jerusalem and faced the darkness. Then, keeping their eyes on the star, they kept going, “until it stopped over the place where the child was. When they saw that the star had stopped, they were overwhelmed with joy” (Matthew 2:9b-10).

This is the third part of the story: the encounter with Christ. What a beautiful line that is — “when they saw that the star had stopped, they were overwhelmed with joy.” The long, long journey with all its uncertainties and privations, its cold nights and its restless, ardent searching, has reached its fulfillment. The star has stopped, and the wise men can be at peace at last, they have arrived at last, they have found what they were looking for, at last! They enter the house, they see Mary and the child, and they fall to their knees in a gesture of deep reverence and humility.

Do we know what that’s like? Of course we do. We glimpse such moments whenever time seems to stop, when, for instance, our minds grow very quiet in prayer, we surrender our thoughts, and we seem to be filling with light. Or maybe it happens when we gaze at something that captures our complete attention — maybe a stretch of mountains or the sea, or when we take a long, loving look into a child’s sleeping face, or when we are completely absorbed in a piece of music. In moments like these, it can feel as if we are gazing through the object on which we gaze, and seeing into the heart of life itself. Love is pouring through us and into us, and all we can do is throw up our hands, fall inwardly to our knees, and offer as a gift everything that is in us, just as the wise men open their treasure chests and offer everything that is in them. Worship is what happens when we come into the presence of what is really real. When we come to the altar rail at the Eucharist, whether we choose to stand or whether we kneel as the wise men did, like them we stretch out our hands to offer everything that is in us, and like them we receive — we take in — the living presence of Christ.

Finally, the fourth part of the story is its closing line: “… having been warned in a dream not to return to Herod, they left for their own country by another road” (Matthew 2:12). In other words, the wise men refused to cooperate with Herod. They deceived him. They resisted him. The wise men have been called the first conscientious objectors in the name of Christ. They are the first in a long line of witnesses to Christ who from generation to generation have carried out acts of non-violent civil disobedience in Jesus’ name. The journey of the wise men is our journey, too, for, as Gregory the Great reportedly remarked in a homily back in the 7th century: “Having come to know Jesus, we are forbidden to return by the way we came.”

So, as we set out together into a new year, I hope that you will join me in keeping the wise men at our side, rather than packing them away somewhere in a box.

Like them, we can attune ourselves to the guiding of the star and renew our commitment to prayer and inward listening.

Like them, we can enter Jerusalem and all the dark places of our world and soul, following where God leads, and trusting that God’s light will shine in the darkness.

Like them, we can make our way to Christ, and kneel in gratitude.

And like them, we, too, can rise to our feet with a new-fired passion to be agents of justice and healing, and a renewed desire to give ourselves to God, for “happy are the people whose strength is in [God, and] whose hearts are set on the pilgrims’ way.”

Sermon for the Convention Eucharist, Episcopal Diocese of Western Massachusetts, held at Tower Square Hotel, Springfield, MA November 9, 2019 Delivered by the Rev. Dr. Margaret Bullitt-Jonas “To live, we must daily break the body and shed the blood of Creation. When we do this knowingly, lovingly, skillfully, reverently, it is a sacrament. When we do it ignorantly, greedily, clumsily, destructively, it is a desecration. In such desecration we condemn ourselves to spiritual and moral loneliness, and others to want.” — Wendell Berry, The Gift of Good Land: Further Essays Cultural and Agricultural (Berkeley, CA: Counterpoint, 1981), 281 John 10:10b-15

A sacramental life: Rising up to take climate action

Friends, it is a blessing to be with you. Before I say another word I want to thank the many people who helped turn this windowless hotel room into a sacred space. Because of their creativity and generosity, we have four stunning new banners that represent elements of the natural world – banners that we hope you will borrow to use in your own church¹ – and we have a baptismal font adorned with nature’s beauty. Thank you – and thanks to everyone who had a hand in creating this service. I especially want to thank Geoffrey Hudson, composer of “A Passion for the Planet” and the musicians and members of Illuminati Vocal Arts Ensemble who are here to bring this music to life.

I am particularly moved to see the image of Earth placed on our altar. As you may remember, this photograph was taken in December 1972, by the crew of the Apollo 17 spacecraft on its way to the moon. It’s called the “Blue Marble” because when the crew looked out the window, around 18,000 miles from the surface of the planet, the Earth was about the size of a marble. You could cover it with your thumb. Everything we know and love, every part of human history and experience is on that precious marble whirling in the darkness of space. That photo gave us our first glimpse of Earth as a whole, allowing us to see for the first time its unity, its fragility and vulnerability, and its preciousness.

This flag has traveled with me to countless climate marches and rallies, and it touches me to bring it home to this altar, to lay it on this table where in every Eucharist we remember “God so loved the world” (John 3:16) that God loved into being, redeems in Jesus Christ, and sustains by the power of the Holy Spirit! This is a good time to uphold the Earth in prayer, for we know that the living world is in a precarious state. Last year the World Wildlife Fund released a report showing that globally the number of animals has plummeted by over half in less than 50 years. Humans have wiped out 60% of the world’s mammals, reptiles, amphibians, birds, and fish since 1970. We are in the midst of what alarmed scientists are calling a “biological annihilation.” One expert commented: “This is far more than just being about losing the wonders of nature, desperately sad though that is…This is actually now jeopardizing the future of people. Nature is not a ‘nice to have’ – it is our life-support system.” Then came a major report from the U.N.’s Intergovernmental Panel on Climate Change, which showed that planetary warming is well underway and that time is running out to avert climate catastrophe. Because of the burning of coal, gas, and oil, and the logging of forests, our planet keeps breaking records for heat. Of course it is the poor and racial minorities and the historically marginalized that suffer first and hardest from the shocks and disruptions of climate change, although in the end, all of us will be affected. Earlier this week more than 11,000 scientists from around the world issued a report that warns of “untold suffering” if we don’t change course fast. Scientists are generally a cool-headed, understated lot, right? So it’s worth noticing when for the first time a large group of scientists calls climate change an emergency. Last year’s IPCC report told us that in order to avoid runaway climate change we must carry out a radical transformation of society, from top to bottom, at a scale and pace that is historically unprecedented: today we have maybe eleven years in which to set a new course and to cut our emissions in half from their levels in 2010. Never before in human history has our species changed its way of living that dramatically and that fast.

So that’s where we find ourselves: on a beautiful, precious, but ailing planet, with the web of life unraveling before our eyes and only a short time in which to heal our ecosystems and create a more just and sustainable way of life. Well, when you hear stark news like that, it’s easy to shut down. It’s hard to face the grief, helplessness, and fear that our situation evokes. When we feel powerless to imagine, much less to create, a better future, we tend to put our heads down and carry on with business as usual, even if business as usual is wrecking the planet. I’m very interested in how we move out of fear, inertia, and despair and into the movement to tackle climate change and social inequality – so interested, in fact, that a friend and I asked colleagues in the faith-and-environment movement to write about their sources of spiritual strength. What gives them courage? What gives them hope? Our anthology of essays, Rooted and Rising: Voices of Courage in a Time of Climate Crisis, has just been published. So I ask you: Where do you find courage to take action, even when the forces against us are great? What are your sources of strength and resilience in a perilous time? As for me, I draw strength from the living presence of Jesus Christ within us and among us. “I came that they may have life,” Jesus says to us today, “and have it abundantly” (John 10:10). That’s a mission statement: he came then and he comes now to bring life – and not any old life, but a life that is lit up with meaning and purpose, a life that is animated by a fierce love that seeks to create a beloved community in which people live in harmony with God, with each other, and with the whole of God’s Creation.

Jesus, the Good Shepherd of our souls, lived close to the earth. He walked in the desert and along the shores of a lake. He felt the wind on his face and he watched the night stars. He climbed mountains to pray, and in his teaching and parables he used earthy images of vines and bread and seeds, of lilies and sheep. Jesus was steeped in the rhythms of the natural world, and maybe it’s no accident that when Mary caught her first glimpse of the Risen Christ, she mistook him for the gardener. In a time of climate crisis, we are blessed to meet the Good Shepherd in every celebration of the Eucharist. This is where we find strength for the journey and where our moral courage is renewed. Maybe we should think of Holy Communion as our superpower. God has so much to give us and to show us in this sacrament! For starters, Communion is good practice for living well on the Earth.² As we heard in the reading from Wendell Berry, everyone lives by eating. The question is whether or not we ruthlessly grab and grasp, turning into greedy “consumers” who must constantly replenish ourselves with material things in order to reassure ourselves that we’re powerful, that we matter, and that we exist. Holy Communion is a radically counter-cultural practice that can heal unholy consumerism. We savor a morsel of bread, take a small sip of wine, and in our attentive reverence to Christ’s presence, we are filled. We share one loaf and one cup, and there is enough for everyone. In every Eucharist we discover to our amazement that in taking only what we need and in sharing what we have, our hearts our satisfied. What’s more – every Communion also reminds us how much God loves the whole Creation, not just human beings – as if we happen to be the only species that God cares about. When the celebrant lifts up the bread and wine during Holy Communion, all of Creation is lifted up. When the celebrant blesses the bread and wine, all of Creation is blessed. The consecrated bread that is placed in our hands is made of wheat, earth and sunlight, of rainwater and clouds, of farmers’ hands and human labor. When we stretch out our hands to receive the bread, we take in what is natural and we take in Christ. The bishops of New England described it like this in a Pastoral Letter³ a while back: when “we nourish ourselves at the Eucharistic table… Christ gives himself to us in the natural elements of bread and wine, and restores our connections not only with God and one another, but also with the whole web of creation.” We are making that crystal clear in our prayers today, so you will notice that in the prayer after Communion, we have added five words. We will pray, as we usually do: God of abundance, you have fed us with the bread of life and cup of salvation; you have united us with Christ and one another; and you have made us one with all your people in heaven and on earth, and then come five new words: “and with your whole Creation.” Why is this important? Because we come to this table so that everything in us and around us can be lifted up and blessed, so that everything in us and around us can be caught up in the redeeming love of God – not only we ourselves, and not only the bread and the wine, but also the whole of God’s Creation, every leaf of it and every speck of sand. In every Eucharist we bring the Earth to the altar. We offer the world to God. And when we leave this table, we’ve been filled with the divine love that reconciles all things on heaven and Earth and that strengthens us to join God in healing and protecting our precious, wounded world. When it comes to tackling the climate crisis, there are many actions that we can take as individuals and as communities of faith! I’m not going to list them here, because we’ve distributed a handout of suggestions and because the resolution we’ll discuss this afternoon is also full of suggestions. But I will say this: Now is the time to preach boldly about the climate crisis. Now is the time to take clear and courageous action to safeguard the web of life that God entrusted to our care. Now is the time to join the climate justice movement and to bear witness to the Christ who bursts from the tomb and who proclaims that life and not death will have the last word. “I have come that they may have life, and have it abundantly.” Will we be successful? Will we avert runaway climate change? I don’t know. But I do know that every choice matters. Every degree of temperature-rise matters. I’m told that “even a tenth of a degree Celsius means the difference between life and death for millions of people.” I may have the title, “Missioner for Creation Care,” but I hold that title on your behalf. Each of you – everyone in this room, every single one of you – you too are missioners for Creation care, because you, too, are fed at this table where we meet the life-giving and liberating and reconciling presence of Jesus Christ.

I’d like to end with a story about risking arrest for the first time and what it taught me about the Eucharist. Back in 2001 I was desperate to find a way to address the climate crisis, and I decided to join a new interfaith group, Religious Witness for the Earth, which was gathering in Washington, D.C., to protest the Administration’s energy policy and its plan to drill for more oil in the Arctic. Here’s what happened: On the first day we learned about oil drilling and the Arctic, about climate change and fossil fuels. On the second we lobbied our members of Congress and studied the disciplines of non-violent civil disobedience. On the third, about a hundred of us marched down Independence Avenue in religious vestments, carrying banners and singing. When we reached the Department of Energy, an enormous stone structure surrounded by police, we held a brief worship service. So far, everything was legal. Then came the part that wasn’t. I’ll read from an essay I wrote⁴ about what that was like. The worship service was coming to an end. We sang “Amazing Grace,” and then the twenty-two of us who had decided to risk arrest joined hands and walked slowly to the doors of the Department of Energy. I felt us cross an invisible boundary. With the others, I stepped over a threshold I could not see. I walked out of my ordinary life. I am neither a law-breaker nor a thrill-seeker. More often than not, I follow the rules – even enforce them. I fasten my seat belt, don’t cheat on taxes, write thank you notes, and stand up when the band plays our national anthem. But here I was, intentionally and publicly breaking the law. As if some inner revolution had quietly taken place, the old “me” was no longer in charge. Whatever security I’d felt in operating within the rules was gone. That’s partly why I felt so frightened as I left the safety of the circle and moved toward the door: I hardly recognized myself. I hardly knew who I was. §§ We stand or kneel in prayer, our backs to the building. The pavement under my knees is hard. At home, I often sit on a meditation cushion to pray. Today there is no cushion, just the weight of my body against stone. I lift up my hands. I’m dressed for Holy Communion. I might as well hold out my arms as I do at Communion. Instead of pews filled with parishioners, I see ranks of police and a cluster of supporters. I am afraid. I’ve never been arrested before. Years ago, as a VISTA volunteer in Mayor Rizzo’s Philadelphia I heard countless stories of police brutality. It’s not that I really expect the same thing to happen to me – the punch in the gut, the assault behind closed doors. Still, my body tenses as I place myself against the cops, the Feds, the law. I close my eyes. One by one we pray aloud, words thrown into space, words hurled against stone. Is this whole thing ridiculous? I briefly open my eyes and notice a well-dressed man watching us. He strokes his tie, leans over and says something to a fellow nearby. The two of them chuckle. I have no idea what they’re talking about but I wonder if they think we look absurd. I suppose we do. Here we are with our jerry-rigged signs, our predictably earnest songs and prayers of protest, a foolhardy band straight out of the ‘60’s. Defensively, I imagine confronting that mocking man with the arsenal of our credentials. “We’re no rag-tag bunch,” I want to tell him. “We’re people with doctorates and master’s degrees – nurses and ministers, writers and accountants. Thoughtful people, educated people, professionals.” I am distracted from prayer by this indignant outburst. “Let it go,” wisdom tells me. “None of that matters — your degrees, your skills, your status in the world. The privileges of race and class mean nothing now. You’re a woman on your knees, that’s who you are — one human being pleading with God.” I turn my attention back to prayer and continue to stretch out my arms. Suddenly I realize that beneath the tension, beneath the fear and self-consciousness, something else is welling up. I am jubilant. “Lift up your hearts,” I might as well be saying to the people before me, beaming as broadly as I do at Communion. “We lift them to the Lord,” would come the response. How did I miss it? After years of going to church, after years of celebrating Communion, only now, as I kneel on pavement and face a phalanx of cops, do I understand so clearly that praising God can be an act of political resistance. That worship is an act of human liberation. The twenty-two of us come from different faith traditions, but each of us is rooted in a reality that transcends the rules and structures of this world. Tap into that transcendent truth, let the divine longing for a community of justice and mercy become your own deepest longing, and who knows what energy for life will be released? I feel as defiant as a maple seedling that pushes up through asphalt. It is God I love, and God’s green earth. I want to bear witness to that love even in the face of hatred or indifference, even if the cost is great. So what if our numbers are small? So what if, in the eyes of the police, in the eyes of the world, we have no power? I’m beginning to sense the power that is ours to wield, the power of self-offering. We may have nothing else, but we do have this, the power to say, “This is where I stand. This is what I love. Here is something for which I’m willing to put my body on the line.” I never knew that stepping beyond the borders of what I find comfortable could make me so happy. That shifting from self-preservation to self-offering could awaken so much joy. I invite you to take a moment to remember a time when you took a brave step toward fullness of life, a time when you made a decision to do the right thing, even though you knew it would be difficult or costly. Who inspires you to be bolder than you thought? With whom do you hold hands, literally or figuratively, when you step out to make a difference in the world? And if you knew you could not fail – if you were set free from fear – what would you do for the healing of our world? _________________________________________________________________________________________________________ 1. If your church in the Diocese of Western Mass. would like to borrow the banners, please contact the Dean of Christ Church Cathedral, the Very. Rev. Tom Callard (413/736-2742, ext. 1; email: tcallard (at) cccspfld.org). 2.This and the following three paragraphs are adapted from “Second Friday of Advent,” Joy of Heaven, To Earth Come Down: Meditations for Advent and Christmas, by Margaret Bullitt-Jonas (Cincinnati, OH: Forward Movement, 2012, 2013), 35-36. 3. “To Serve Christ in All Creation: A Pastoral Letter from the Episcopal Bishops of New England,” issued February 2003. 4. Adapted from “When Heaven Happens” by Margaret Bullitt-Jonas, in Heaven, ed. Roger Ferlo (NY: Seabury Books, 2007), 74-85.

Sermon for the Fifth Sunday of Easter, May 19, 2019 Delivered by the Rev. Dr. Margaret Bullitt-Jonas at Haydenville Congregational Church, Haydenville, MA John 13:31-15

Love in a time of climate emergency

We have a wonderful text to reflect on this morning, a passage from the Gospel of John. The scene is the Last Supper, and Jesus is beginning to say goodbye. He knows that his life is about to be cut short and that the next day he will die. So Jesus gathers with his friends for a final meal, and in an act of humble service, he washes their feet. Then, as Judas steps out into the night to betray him, Jesus turns to the gathered circle and says those familiar words: “Little children, I am with you only a little longer. You will look for me; and as I said to the Jews so now I say to you, ‘Where I am going, you cannot come.’ I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another” (John 13:13-35).

These are urgent and tender words, the words of someone facing death and eager to convey what really matters. “Little children, love one another.” I’m told that in John the Evangelist’s old age, that was the basic message he brought to one community of faith after another: “Little children, love one another.” After spending time with Jesus, and after years of meditating on Jesus’ life and teaching, on Jesus’ crucifixion and resurrection, the aging evangelist could find no more direct route into the heart of the Gospel than simply to say, “Little children, love one another.” This brings to mind a poem by Michael Leunig:¹ There are only two feelings. Love and fear. There are only two languages. Love and fear. There are only two activities. Love and fear. There are only two motives, two procedures, two frameworks, two results. Love and fear. Love and fear. As followers of Jesus, we may be called to love, but I don’t for a moment believe that we’re not also well acquainted with fear. I remember my childhood fears, such as my fear of the monsters lurking under the bed, and how important it was not to let even one toe stick out beyond the edge of the mattress. I remember my fear that when my parents went out at night, they might not come back. I remember my fear of the swarm of bees that nested near the front door; my fear, during piano recitals, that I might forget which note came next; my fear that I might be chosen last for the softball team, or, what’s worse, that the ball might actually come hurtling in my direction and – dreadful thought – all my team-mates would count on me to catch it. The fears of a child gradually morph into the fears of an adult, and even though we grownups may go to a great deal of trouble not to appear anxious or afraid, most us face some kind of fear every day. Fears come in all shapes and sizes. What are you afraid of? Chances are excellent that several of us fear the same thing. And we know what that’s like: how, when frightened, we hold our breath, our bellies clench and our hearts race. There’s a lot of fear going around these days, and we have reason to worry. In addition to our personal fears, we feel a collective shudder about the state of the world, from the assault on women’s reproductive rights to the harsh treatment of immigrants. For me, it’s the ecological crisis that wakes me up at night, for scientists are reporting with increasing concern that the web of life is unraveling before our eyes and that human civilization is at risk of collapse. Just think of it: the number of animals around the world has plummeted by over half in less than 50 years, mostly by the development of great swaths of land and the destruction of habitat. Human activity has wiped out 60% of the world’s mammals, reptiles, amphibians, birds, and fish since 1970. Alarmed scientists are describing what they call a “biological annihilation,” and one expert commented: “This is far more than just being about losing the wonders of nature, desperately sad though that is…This is actually now jeopardizing the future of people. Nature is not a ‘nice to have’ – it is our life-support system.” A few weeks ago, a sweeping new report from the U.N. spoke about the possible extinction of as many as one million plant and animal species in the near future. And then there’s the climate crisis. Burning fossil fuels like coal, gas, and oil is pushing the planet to break new records for heat, causing droughts, floods, and monster hurricanes, drowning cities, and accelerating wildfires. The people hurt first and hardest by the effects of a changing climate are the poor, and unless we change course fast, we will not be able to leave our children and our children’s children a habitable world. The U.N.’s Intergovernmental Panel on Climate Change warns that we have only a very short span of time – maybe 12 years – in which to avert a catastrophic level of global warming worldwide.

Doug Renick, MBJ, Rev. Peter Ives preparing to lead the service

So are we afraid? You bet we’re afraid, and if we’re not, we ought to be. As David Wallace-Wells says in the opening sentence of his new book about climate change, The Uninhabitable Earth: “It is worse, much worse, than you think.”² Fear is appropriate and real, and fear can propel us to take urgently needed and long-delayed action. But fear can also freeze us in our tracks, so that we get paralyzed and stuck in inertia, wondering if it’s worth doing anything at all: “Maybe it’s too late to change course and maybe we’re too far gone. Besides, what difference can one person make?” Paralyzed by fear, we can close down, put up our blinkers, and carry on with business as usual, even if business as usual is wrecking the planet. And fear can separate us from each other, so that we push each other aside and build walls to keep each other out and keep each other down. Fear can lead us to oppress and dominate each other, and it’s fear that drives the politics of “divide and rule.” That’s why I find Jesus’ words so powerful: they dispel fear. “Little children, love one another,” Jesus says to us. “Just as I have loved you, you also should love one another.” Our fear may be strong, and the powers-that-be in this world may be doing all they can to stoke our fears of each other and to pull us apart, but Jesus’ words and presence convey bracing good news: we are infused and surrounded by a divine love that holds us together and will never let us go. God loves us, and all Creation, with a love that nothing can destroy. As we breathe that divine love in and as we share it with each other and the world around, our moral courage and strength are renewed. That is the great gift that communities of faith can give the world in such a frightening time: practices of prayer and community, practices of meditation and story-telling, practices of singing and ceremony, that connect us with a sacred, loving Power beyond ourselves. We don’t have to settle for a life that is undergirded and overshadowed by fear. As the Persian poet Hafiz once put it, “Fear is the cheapest room in the house. I’d like to see you in better living conditions.”³ When we move out of fear and into God’s love, we discover how precious we are, how precious our neighbors are, how precious this whole, beautiful planet is, and we rise up, filled with Spirit, as healers and justice-seekers, building community as we go. When it comes to tackling climate change, there is so much that we can do! Maybe we can plant a tree. Save a tree. Recycle more. Drive less. Eat local, eat organic, eat less meat and move to a plant-based diet. Maybe we can support local farms and land trusts. We can fly less – and, if we must fly, we can buy carbon offsets. Maybe we can afford solar panels and move toward a carbon-neutral home. If we have financial investments, we can divest from fossil fuels; if we’re college graduates, we can push our alma mater to divest, as well. Individual changes make a difference, but because of the scope and speed of the climate crisis, we need more than individual action – we also need systemic change. As the Intergovernmental Panel on Climate Change has made clear, we need to transform our society and economy at a rate and scope that are historically unprecedented. To do that, we need to use our voices and our votes, and to make it politically possible to do what is scientifically necessary. So, we can join Climate Action Now, our strong, local, grassroots climate-action group right here in the Pioneer Valley that meets every month in Amherst or Northampton. We can support the Green New Deal, which is the first resolution to address the climate crisis with the urgency, focus, and comprehensiveness that the situation requires. (Incidentally, two interfaith groups, GreenFaith and Interfaith Power & Light have statements on their Websites that we can sign, to show that people of faith support the goals and values of the Green New Deal.) Those of us who are white and privileged can listen to the voices of racial minorities, indigenous peoples, and the poor, knowing that they are God’s beloved and the ones hit first and hardest by climate change. Together we intend to build a world in which everyone can thrive. Will our efforts be successful? Will we avert runaway climate change? I don’t know. But I do know that every choice matters. Every degree of temperature-rise matters. “Even a tenth of a degree Celsius means the difference between life and death for millions of people.” And love matters. Love matters most of all.

I will end with a story about love and fear.⁴ Back in 2001 I screwed up my courage and decided to carry out my first act of civil disobedience. That’s how I met your former pastor, Andrea Ayvazian: in Washington, DC, where she was helping to organize a new interfaith group, Religious Witness for the Earth, that was planning to protest President Bush’s intention to drill for more oil in the Arctic. Here’s what happened: On the first day we learned about oil drilling and the Arctic, about climate change and fossil fuels. On the second we lobbied our members of Congress and studied the disciplines of non-violent civil disobedience. On the third, about a hundred of us marched down Independence Avenue in religious vestments, carrying banners and singing. When we reached the Department of Energy, an enormous stone structure surrounded by police, we held a brief worship service. So far, everything was legal. Then came the part that wasn’t. I’ll read from an essay I wrote about what that was like. The worship service was coming to an end. We sang “Amazing Grace,” and then the twenty-two of us who had decided to risk arrest joined hands and walked slowly to the doors of the Department of Energy. I felt us cross an invisible boundary. With the others, I stepped over a threshold I could not see. I walked out of my ordinary life. I am neither a law-breaker nor a thrill-seeker. More often than not, I follow the rules – even enforce them. I fasten my seat belt, don’t cheat on taxes, write thank you notes, and stand up when the band plays our national anthem. But here I was, intentionally and publicly breaking the law. As if some inner revolution had quietly taken place, the old “me” was no longer in charge. Whatever security I’d felt in operating within the rules was gone. That’s partly why I felt so frightened as I left the safety of the circle and moved toward the door: I hardly recognized myself. I hardly knew who I was. §§ We stand or kneel in prayer, our backs to the building. The pavement under my knees is hard. At home, I often sit on a meditation cushion to pray. Today there is no cushion, just the weight of my body against stone. I lift up my hands. I’m dressed for Holy Communion. I might as well hold out my arms as I do at Communion. Instead of pews filled with parishioners, I see ranks of police and a cluster of supporters. I am afraid. I’ve never been arrested before. Years ago, as a VISTA volunteer in Mayor Rizzo’s Philadelphia I heard countless stories of police brutality. It’s not that I really expect the same thing to happen to me – the punch in the gut, the assault behind closed doors. Still, my body tenses as I place myself against the cops, the Feds, the law. I close my eyes. One by one we pray aloud, words thrown into space, words hurled against stone. Is this whole thing ridiculous? I briefly open my eyes and notice a well-dressed man watching us. He strokes his tie, leans over and says something to a fellow nearby. The two of them chuckle. I have no idea what they’re talking about but I wonder if they think we look absurd. I suppose we do. Here we are with our jerry-rigged signs, our predictably earnest songs and prayers of protest, a foolhardy band straight out of the ‘60’s. Defensively, I imagine confronting that mocking man with the arsenal of our credentials. “We’re no rag-tag bunch,” I want to tell him. “We’re people with doctorates and master’s degrees – nurses and ministers, writers and accountants. Thoughtful people, educated people, professionals.” I am distracted from prayer by this indignant outburst. “Let it go,” wisdom tells me. “None of that matters — your degrees, your skills, your status in the world. The privileges of race and class mean nothing now. You’re a woman on your knees, that’s who you are — one human being pleading with God.” I turn my attention back to prayer and continue to stretch out my arms. Suddenly I realize that behind the tension, behind the fear and self-consciousness, something else is welling up. I am jubilant. “Lift up your hearts,” I might as well be saying to the people before me, beaming as broadly as I do at Communion. “We lift them to the Lord,” would come the response. How did I miss it? After years of going to church, after years of celebrating Communion, only now, as I kneel on pavement and face a phalanx of cops, do I understand so clearly that praising God can be an act of political resistance. That worship is an act of human liberation. The twenty-two of us come from different faith traditions, but each of us is rooted in a reality that transcends the rules and structures of this world. Tap into that transcendent truth, let the divine longing for a community of justice and mercy become your own deepest longing, and who knows what energy for life will be released? I feel as defiant as a maple seedling that pushes up through asphalt. It is God I love, and God’s green earth. I want to bear witness to that love even in the face of hatred or indifference, even if the cost is great. So what if our numbers are small? So what if, in the eyes of the police, in the eyes of the world, we have no power? I’m beginning to sense the power that is ours to wield, the power of self-offering. We may have nothing else, but we do have this, the power to say, “This is where I stand. This is what I love. Here is something for which I’m willing to put my body on the line.” I never knew that stepping beyond the borders of what I find comfortable could make me so happy. That shifting from self-preservation to self-offering could awaken so much joy. Love and fear. Love and fear. I invite you to take a moment to remember a time when you took a brave step toward fullness of life, a time when you made a decision to do the right thing, even though you knew it would be difficult or costly. Who inspired you to be bolder than you thought? With whom do you hold hands, literally or figuratively, when you step out to make a difference in the world? And if you knew you could not fail – if you were set free from fear – what would you do for the healing of our world? Let’s take a moment in silence, and then I invite your response. 1. Michael Leunig, A Common Prayer (NY: HarperCollins, 1991). 2. David Wallace-Wells, The Uninhabitable Earth (New York: Tim Duggan Books, Penguin Random House, 2019). 3. Hafiz, quoted by Jack Kornfield, The Art of Forgiveness, Lovingkindness, and Peace (New York: Bantam Books, 2002), 83. 4. This story is adapted from part of my chapter, “When Heaven Happens,” in the anthology Heaven, ed. Roger Ferlo (New York: Seabury Books, 2007), 78-81.

Sermon delivered by the Rev. Dr. Margaret Bullitt-Jonas First Parish in Lincoln, Massachusetts October 14, 2018

Ten years to avert climate catastrophe? What do we do now?

“Spiritual beliefs are not something alien from Earth, but rise out of its very soil. Perhaps our first gestures of humility and gratitude were extended to Earth through prayer, the recognition that we exist by the grace of something beyond ourselves. Call it God. Call it Wind. Call it a thousand different names. Corn pollen sprinkled over the nose of a deer. Incense sprinkled from swaying balls held by a priest. Arms folded, head bowed. The fullness we feel after prayer is the acknowledgment that we are not alone in our struggles and sufferings. We can engage in dialogue with the Sacred, with God and each other. A suffering that cannot be shared is a suffering that cannot be endured.” –Terry Tempest Williams, Leap 29 After Jesus had left that place, he passed along the Sea of Galilee, and he went up the mountain, where he sat down. 30 Great crowds came to him, bringing with them the lame, the maimed, the blind, the mute, and many others. They put them at his feet, and he cured them, 31 so that the crowd was amazed when they saw the mute speaking, the maimed whole, the lame walking, and the blind seeing. And they praised the God of Israel. — Gospel of Matthew 15:29-31

Today is a good day – a very good day – to be praying and speaking about the natural world. This week the U.N.’s Intergovernmental Panel on Climate Change released a major report about what it will take to keep the earth’s temperature below 1.5 degree Celsius of warming. That’s the level that countries around the world have agreed is a reasonably safe upper limit for maintaining life as we know it on this planet. As one reporter puts it, holding warming to that level would most likely avert “catastrophic climate change like the collapse of rain forests and coral reefs, rapid melting of the ice sheets that would swamp coastal cities around the world and heat extremes that could lead to millions of climate refugees.” The U.N. report makes it clear that to stay within that 1.5 degree boundary of safety, or even within 2 degrees of warming, will require an extraordinary collective effort by human beings worldwide. The only way to avoid hurtling past that threshold is to carry out a “rapid and far-reaching” transformation of human civilization at a magnitude that has never happened before. Such a radical transformation of society has what the report calls “no documented historic precedent,” yet it must be carried out breathtakingly fast: the world has perhaps just over ten years in which to prevent climate catastrophe.

Wouldn’t you know – at the same time that the Intergovernmental Panel on Climate Change issued its report, a monster storm was forming off the Gulf Coast. It quickly grew to a Category 4 hurricane with sustained winds of 155 miles per hour, careened into the Florida Panhandle and then roared across the Carolinas, leaving devastation in its wake. Our hearts go out to the people who lost their lives, homes, and livelihoods to Hurricane Michael, which was supercharged by warming seas, exactly the kind of extreme weather event that is linked to climate change.

I know we have a lot on our mind these days. In these turbulent times, many concerns are pressing for our attention. But tackling climate change must be front and center if we are going to leave our children and grandchildren a habitable world. Can we do it? Just as important: will we do it? Given the enormity of the task, I know it’s easy to feel helpless and overwhelmed, easy to shut down, throw up our hands and call it quits. “It’s too late,” we tell ourselves. “What difference can I make? It’s not my problem. Someone else will have to deal with it. Besides, the world is cooked. We’re done for. I might as well put my head down, go shopping, grab a beer.” It’s easy to collapse into fatalism or despair. I assume that strictly speaking all of us in this room are not climate skeptics – we do respect climate science, we do understand that burning fossil fuels is disrupting the global climate and threatening the whole human enterprise – but most of us engage in a kind of everyday climate denial: we don’t want to talk about it, we don’t want to think about it, we don’t know what to do about it, and we surely don’t want to feel the emotions that this crisis evokes. That is why I give thanks that I’m here with you this morning. When we face the stark reality of climate change and grasp that we have perhaps ten years in which to avoid irreversibly dismantling the life systems of the planet, we need to find each other – we need to gather with other people of faith and good will, to see each other’s faces, look into each other’s eyes, and feel each other’s hands in ours. And we need to pray. Taking action is essential, but in order to discover what we are called to do – and to find the strength to do it – we need to pray, to open ourselves to a power and wisdom that is greater than our own. My friends, we need help. We need guidance. We need the love and power of God. And so we pray, recognizing, as Terry Tempest Williams says in our first reading, “that we exist by the grace of something beyond ourselves.” Our prayer can take many forms, as Terry also acknowledges. In times like these, our prayer may need to be expressive and embodied, visceral and vocal. How shall we pray with our immense anger and grief? How do we pray about ecocide, about the death that humanity is unleashing upon Mother Earth – and upon ourselves?

Over the past few weeks a company has been cutting down trees in the woods behind our house, clearing space for a new co-housing development. I’m all for co-housing, and I’ve met some nice people who plan to live there, but, honestly, I grieve the trees. So I’ve taken to praying outdoors. I go outside, feel my feet on the good earth, feel the wind on my face, and I sing to the trees. I sing my grief to the trees that are going down, and my grief about so much more: about what we have lost and are losing and are likely to lose, making up the words and the music as I go along. I sing my rage about these beautiful old trees going down and about the predicament we’re in as a species, my protest of the political and corporate powers-that-be that drive forward relentlessly with business as usual, cutting down forests, drilling for more oil and fracked gas, digging for more coal, expanding pipeline construction, and opening up public lands and waters to endless exploitation, as if the Earth were their private business and they were conducting a liquidation sale. I sing out my shame to the trees, my repentance and apology for the part I have played in Earth’s destruction. I sing out my thanks, my praise for the beauty of trees and my resolve not to let a day go by that I don’t celebrate the preciousness of the living world of which we are so blessedly a part. Our prayer may be noisy and expressive, or it may be very quiet, the kind of prayer that depends on listening in stillness and silence with complete attention: listening to the crickets as they pulse at night, listening to the rain as it falls, listening to our breath as we breathe God in and breathe God out, listening to the inner voice of love that is always sounding in our heart. I imagine that Jesus prayed like that, both expressively and in silence, and more often than not outdoors. That’s where we usually find him in the Gospel stories – outdoors in the wilderness, on a mountain, beside the sea, or walking mile upon mile down dusty roads. Jesus was immersed in the natural world and he used images of nature in his parables and teachings: weeds and wheat; seeds and rocks; lilies, sheep, and sparrows. No doubt he knew from his prayer, as we know from ours, that when we pray in the company of the living world, when we pray “with the Sacred, with God and each other,” we receive strength from beyond ourselves. That’s why I chose the second reading: as Matthew’s Gospel tells it, Jesus passes along the Sea of Galilee and then goes up the mountain. I wonder if his being with the sea and with the mountain, and his prayerful walking in fresh air, were part of his communion with the divine. For it is from out of his immersion in the natural world that Jesus begins to carry out actions that bring healing and wholeness. His prayer is transformed into action; his secret communion with the God of love spills over into acts of love, and through his presence, words, and touch, great crowds of people are healed. Does something like that happen when we, too, pray with and for the natural world? Despite its wounds, the living world still conveys the mystery of the living God. Like Jesus, when we experience the divine presence, we receive fresh energy to renew the face of the Earth, to become healers and justice-seekers. We cast our lot with people of faith and spirit who have been awakened – as we have been awakened – by a fierce longing to join the dance of life. We rise up from prayer to act, and we pray as we act.

Tim Aarset (deacon), Rev. Dr. Margaret Bullitt-Jonas, Larry Buell (chair, Outreach/Social Action Committee)

What does it look like when we join God’s dance of life? We start by making personal changes. Maybe we cut back strongly on our use of fossil fuels and switch to clean sources of energy. (After today’s service, you have an opportunity to switch to wind power as the source of your home’s electricity.) Maybe we fly less, drive less, and eat less meat. Shifting to a plant-based diet turns out to be one of the most climate-friendly things we can do. And we also push for the larger, systemic changes that must be carried out by businesses, politicians and non-profits. Maybe we lobby for policies that support renewable energy, carbon pricing, and clean green jobs. Maybe we sign up with 350Mass. for a Better Future, the grassroots climate action group in Massachusetts that is fighting for a rapid and just transition to 100% renewable energy. 350Mass has a local node that includes people right here in the town of Lincoln. What else can we do? We can vote for candidates with strong climate policies, and maybe send some money to climate champions running for office in other states. If we went to college, we can push our alma mater to divest from fossil fuels. Some of us may feel called to join the growing numbers of faith-filled people who carry out peaceful civil disobedience and put our bodies on the line. In whatever ways we step out to heal God’s creation and to join the dance of life, we will take risks we never imagined we would take. We will connect with people we never imagined we would meet. And we will make more of a difference than we will ever know. Will we succeed in creating a more just and gentle relationship between humanity and the rest of Creation? Will we succeed in averting climate disaster? I don’t know. But I do know this: I intend to bear witness to the power of a living God until the day I die, and I know that you do, too. Thank you for your courage and your faithfulness. I look forward to hearing what next steps this community will take.

Sermon for the Fifteenth Sunday after Pentecost (Proper 17B), September 2, 2018 Delivered by the Rev. Dr. Margaret Bullitt-Jonas at Christ Church Cathedral, Vancouver, British Columbia Song of Solomon 2:8-13 Psalm 45:1-2, 7-10 James 1:17-27 Mark 7:1-8, 14-15, 21-23

Saving Planet Earth: “Arise, my love, my fair one”

Friends, I feel blessed to be back in Vancouver, to see the mountains again and to ride a bike with my husband around Stanley Park. On our first day we took a boat trip out into the ocean, where we sighted humpback whales the size of a bus, lingering on the surface of the water, rolling, splashing and breaching in the waves. We also encountered a pod of transient orcas, which, as you know, are endangered. One of the orcas rose up out of the water to take a look at our boat, and, to our amazement, it and a second orca swam toward us very slowly and deliberately, right up to the side of the vessel. At the last moment they dove underneath, emerging a little distance behind us. It felt like a greeting, like a blessing, and some of us gasped with astonishment, some of us cheered and some of us were moved to tears. So before I do anything else I want to pass it on to you, that greeting and blessing from our orca kin, as we gather this morning to praise God.

*Orca “spy-hopping” — rising up to take a look around. Photo credit: Robert A. Jonas*

The voice of God is speaking in our midst and in our depths, and it sings out clearly in our first reading, “Arise, my love, my fair one, and come away” (Song of Solomon 2:10). I need to hear that voice. I need to dwell in its presence, for honestly, I came to this city with a heavy heart. Back in the United States, I serve as Missioner for Creation Care for the Episcopal Diocese of Western Massachusetts and for the United Church of Christ across the state. In this ecumenical role, I travel from place to place, preaching, speaking and leading retreats about the sacredness of God’s Creation and our call to protect the web of life entrusted to our care – especially the urgency of addressing climate change. (If you want to see what I’m up to, please visit my Website, RevivingCreation.org, for articles and blog posts.) I love my job, but it’s tough these days to pay attention to what’s happening to Mother Earth and our fellow creatures, to our oceans, forests, and waterways, to the very air we breathe. My heart goes out to all of you who, a week or two ago, were choking on smoke from nearly 600 forest fires on the west coast, and facing an air quality advisory across most of the province that warned you not to breathe in the fine particulates. As I left Massachusetts, smoke from the fires raging here in the Pacific Northwest was causing a visible haze over New England. What’s happening in Vancouver connects with what’s happening all over the world. Climate change caused by burning fossil fuels is raising temperatures, making heat waves more intense and more frequent, drying out soil and trees, and making wildfires spread. This summer, record-breaking temperatures gripped the globe from Japan to Algeria, from Canada to Greece. The global heat wave even set the Arctic Circle on fire. This year is on pace to be among the four hottest years on record, the other three being 2015, 2016, and 2017.

*Orca swimming toward our boat. Photo credit: Robert A. Jonas*

Despite these accelerating signs of distress, and with more scorching heat to come if we don’t change course fast, the powers-that-be relentlessly drive forward with business as usual, drilling for more oil, pushing to expand pipeline construction, cutting down forests, and generally acting as if the Earth were a private business and they were conducting a liquidation sale. I don’t know about you, but I know what it’s like to feel alarm, anger, sorrow, and even despair. As a species we are hurtling willy-nilly down a suicidal path that risks bringing down not only our own civilization but also the web of life as it has evolved for millennia. That is why I am moved to hear those words from the Song of Solomon (also known as the “Song of Songs”), moved to hear God say to us: “Arise, my love, my fair one, and come away.” You probably recognize this passage as one that’s often read at weddings. The Song of Songs is a collection of sensual poems between two lovers who delight in each other and who long to consummate their desire, and it turns out that Christian mystics wrote about the Song of Songs more extensively than they did about any other book in the Bible, interpreting these poems as a passionate conversation between God and the soul. In a precarious time – when many of us feel unsettled about the present and worried about the future, when many of us may feel anxious and alone, overwhelmed by challenges in our personal lives and doubtful that we can make a difference in the world around us – it is powerful to remember that God is a lover who is always reaching out to us, always speaking in our depths, always luring us to stay in relationship with each other and with God. For here is God, reaching out a hand to pull us into the dance of life. That’s one way of understanding the Holy Trinity: as a dance of love between the lover, the beloved, and the love that flows between (Augustine). “Come on in,” says God, “and join the dance!” “Arise, my love,” God says to our soul. “Arise, my fair one, and come away.” The inner voice of love is quiet. We can hardly hear it amidst the roar and bustle of the world. We can hardly sense it when we’re gripped by depression, anxiety, or alarm. That’s why many of us reclaim a practice of prayer: we know we will hear the inner voice of love only if we practice stillness, only if we set aside some time in solitude each day to steady our minds and to listen in silence for the love that God is always pouring into our hearts (Romans 5:5).

As our minds grow quiet and as our stillness grows, a holy Someone – capital S – beckons to us in the silence: “Arise, my love, my fair one, and come away.” It’s the voice of Jesus, the voice of Spirit, the voice of God. “Arise, my love.” From what do you need to arise? Maybe the Spirit is saying: Arise from apathy, numbness, and fear. Arise from the agitation that holds you in its grip. Arise from hopelessness, for I will give you strength. Arise from loneliness, for I am with you, and I love you. You are my love, says the Spirit. You are my fair one. I see your beauty and you are precious in my sight. Arise and come away – away from the cult of death, away from the path of destruction, away from the lie that your efforts to protect life are useless. Come with me and join in the dance of life. I will help you find your place in the great struggle to protect life and to build a more just society. “But,” we may protest, feeling helpless before the horrors of the world, helpless before its injustice and needless suffering. “Who am I? I have no power. I am so very small.” Arise. “What can I do? What can anyone do? It is too late to make a difference!” Arise. “I don’t have time. I don’t have energy. I’ve got other things to do.” Arise. The voice of love is like that, right? It may be gentle, but it is persistent. It may be subtle, but it will never die. The love that created the universe, the love that stirs in our depths, the love that is being poured into our hearts – that holy love will never let us go, and it sends us out into the world to become beacons of light, and warriors for truth, and protectors of life. I may have a thousand and one reasons to dodge love’s call, but then it comes again, that voice: Arise. I love you. I need you. I am calling from the trees, from the wind, from the very stones beneath your feet. I am calling from the orcas and the salmon, from the black bear and the mountains, from the fig trees and the vines. I am calling from the strangers who are not really strangers, but brothers and sisters you don’t yet recognize, those who are suffering right now from a wounded Earth and a changing climate. I am calling from the future, from the men, women and children who will inhabit this planet long after you are gone and who depend on you to leave them a habitable world. Arise, my love, my fair one, and come away.

*A cathedral in nature: Horseshoe Bay, north of Vancouver. Photo credit: Robert A. Jonas*

When we stand in the holy presence of God we find fresh strength to renew the face of the Earth. And we arise, joining with indigenous leaders to protect the water and the land, joining with activists to stop new pipelines, joining with young and old to plant new forests. We cast our lot with people of faith and spirit who have been awakened – as we have been awakened – by a fierce longing to join the dance of life. What does it look like when we join God’s dance of life? Maybe we cut back strongly on our use of fossil fuels. Maybe we fly less, drive less, and eat less meat. Maybe we lobby for policies that support renewable energy and clean green jobs. Maybe we join the growing numbers of resolute and faith-filled people who carry out peaceful civil disobedience and put our bodies on the line. This Saturday, September 8, rallies and marches will be held worldwide in a global day of action called “Rise for Climate.” Several “Rise for Climate” events will be held right here in Vancouver, and I hope you will join one. In whatever ways we step out to heal God’s creation and to join the dance of life, we will take risks we never imagined we would take. We will connect with people we never imagined we would meet. And we will make more of a difference than we will ever know. I give thanks for the ways that the Spirit is speaking in our hearts, and for the ways that you are already responding to its call: “Arise, my love, my fair one, and come away.”

Faith-based environmental activism can take many forms. Your event could be small: a handful of people gather one evening outside a church, holding candles and praying for upcoming U.N. climate negotiations. Or your event could be large: hundreds of people share a multi-faith worship service at which they sing, preach, and pray about caring for Earth.

Your event could be simple: a panel of speakers from different faith traditions discusses the spiritual foundations of environmental activism. Or your event could be complex, with multiple components: maybe an interfaith crowd will gather to sing, speak, and pray on the steps of your State House, hold a procession inside, carry out more speaking and singing at your Governor’s office, and then spread out for an afternoon of lobbying. Your event could be even more ambitious than that: it could, for instance, launch with an interfaith service and continue with a pilgrimage across your state, pausing as you hold educational events along the way and sleep on the floor of houses of worship; it might conclude with a large, interfaith service indoors, followed by a public rally outdoors.

Your faith-based event could be legal or it could include non-violent civil disobedience. It could be a stand-alone action or it could weave itself into something larger, such as the 10,000 people of faith who marched together in the People’s Climate March in 2014, joining a river of hundreds of thousands of people who coursed through the streets of New York City.

Whatever form it takes, your event will require planning. Here comes a list of thirteen steps for carrying out an effective and memorable faith-based environmental action. Please add your own suggestions at the bottom of this post!

1. Gather and tend the seeds

Someone has the seed of a brilliant idea (“Let’s carry out civil disobedience on Good Friday to stop new pipelines in our city.” “Let’s walk across the state to raise awareness of climate change.” “Let’s honor the sacredness of water by paddling downriver, praying all the way.”). Welcome your seeds of inspiration. Gather a group of friends, test and refine your ideas, generate more ideas, and see who has time and energy to join a planning team.

2. Only connect

Who else needs to be included in designing and carrying out the event? How wide a circle do you want to cast? Who are your potential allies? This part of the process may take a good deal of time, thought, and relationship building.

You will need to decide if you want to create an event for people of just one faith tradition, for people of several faith traditions, or for people of all faith traditions. Because so many folks no longer identify with a particular religious tradition, considering themselves “spiritual but not religious,” you may decide to promote your event as being “for all people of faith and good will.”

You will need to decide if you want the event to be led by clergy and other recognized religious leaders, and, if so, if you want those leaders to be locally known and grown or to have a wider following.

You will need to decide if, and to what degree, “your” event is open to being shaped and led by other stakeholders. For example, if you are middle-class and white, are you open to meeting with people of color and to low-income and immigrant communities as you muse on a potential action? Will you listen to their needs and hopes? How will they be included as participants and leaders? Again, if you are middle-aged and older, how will you engage youth as participants and leaders? If you are part of a “mainstream” religion, will you reach out to indigenous religious leaders? How will you take into account the needs of the differently abled, such as those who are deaf or hard of hearing, or those who need an accessible walkway?

Creating an interfaith environmental event provides a precious opportunity to build relationships across boundaries of age, race, and class, and to respect “intersectionality,” that big mouthful of a word that acknowledges that different forms of oppression (such as race, class, and gender) overlap and intersect. As Naomi Klein has said, to change everything we need everyone.

3. Go for ‘now’ time and ‘deep’ time

An event that honors “now” time is an event that is timely. Will you hold your event during the final push to pass important legislation? Will your event try to affect an upcoming election? Will it be held on the eve of an important national or international event, such as Pope Francis’ visit to the U.S. or the next round of U.N. climate talks? Will it be held in the aftermath of an environmental disaster, such as an oil spill, hurricane, or wildfire?

A timely event will also explore the possibility of aligning with the larger climate movement. Can your prayer vigil, procession, pilgrimage, worship service or rally be timed to coincide with other events being carried out around the world? Right now the next big climate mobilization will be held worldwide on September 8, “Rise for Climate.” What better day than this to schedule an interfaith climate action and to uphold the movement in prayer?

Note: to keep track of actions being planned on a global scale, follow 350.org. For climate justice events in Massachusetts, follow 350Mass for a Better Future; in the Pioneer Valley, follow Climate Action Now.

A faith-based event can be timed to connect with a civic holiday such as Valentine’s Day, Mother’s Day, or Thanksgiving. It can also be timed to resonate with the “deep” time of religion. Scheduling your event on a holy day, a day of atonement, or a liturgical season can add to its spiritual, moral, and emotional power. Even if the conjunction is accidental, it can still be meaningful. One of the most dynamic celebrations of Advent I’ve ever witnessed took place in 2011, when 7,000 people, including clergy and faith leaders, marched through the streets of Montreal to support decisive action at the U.N. Climate Change Conference. As I wrote in my book of Advent meditations, Joy of Heaven, to Earth Come Down (Forward, 2012, 2013), the march sounded the ancient themes of Advent:

“The time is high,” said one sign.
“People in power: wake up!” said another.
Now is the time wake from sleep. Repent. Time is short. Prepare for judgment.

Deep time is a good context for holding your event, but here’s a heads up: you will need to be thoughtful in selecting a date that does not create insurmountable obstacles for the faith communities you hope to reach. On Friday, Muslims are encouraged to gather at the mosque for special prayers; Saturday is when observant Jews mark the Sabbath; Sunday (particularly Sunday morning) is when Christians observe a Sabbath day of rest. Clergy may find it relatively easy to attend a weekday or weeknight event, but difficult to do so on a weekend, when they lead services. People with 9 to 5 jobs may find it easier to attend an event that is held on the weekend or at lunchtime or on a weekday evening. Finally, before choosing a date, be sure to check the proposed date against the schedule of special observances of the faith traditions you hope to include.

In selecting the date of an interfaith event, you will almost certainly have to make some hard choices. Still, it’s better to weigh the pros and cons in advance and to make a deliberate and informed choice, offering explanations and apologies as you go, than inadvertently to choose a date that you later discover will exclude a large swath of the people you’d most hoped would participate.

4. Draw from symbol and story

Myths, parables and stories from religious traditions provide powerful ways to re-imagine ourselves and our situation. Because stories speak not just to our rational mind but also to our imagination, feelings, and will, they can be brought to bear to address the climate crisis and can give us courage, guidance, and motivation to act.

To name a couple of examples from the Judeo-Christian tradition: in Massachusetts, activists fighting new pipeline construction chose the biblical story of Moses confronting Pharaoh and demanding, in the name of God, that the people be set free, as the framework for Exodus from Fossil Fuels, an interfaith witness for climate action that we carried out in Boston in March 2018 during Holy Week (for Christians) and shortly before Passover (for Jews). (For my blog post on this event, click here.)

Similarly, activists fighting to stop construction of a trash-burning incinerator in a low-income community in Baltimore used the story of the theft of Naboth’s vineyard (1 Kings 21:1-21a) to illuminate their own experience of social and environmental injustice and to inspire their own acts of resistance. (For my sermon on this text, visit here.)

Sacred symbols such as water and trees also hold great power in many religious traditions. Is there a symbol around which you would like to organize your event?

5. Create a vision

If this event were “successful,” what would it look like? Hold this conversation early in the planning process. The vision that emerges can serve as a sort of North Star to guide you along the way. Keeping the vision in mind can raise energy, clarify focus, and open the heart. During the planning process, it is good to return to the vision from time to time. Are we still in alignment with the initial vision that so inspired us? Does our vision of the event need to change?

Antoine de Saint Exupery pointed out: “If you want to build a ship, don’t drum up people to collect wood and don’t assign them tasks and work, but rather teach them to long for the endless immensity of the sea.” Simon Sinek makes the same point in his TED talk, “How Great Leaders Inspire Action,” when he says, “Martin Luther King, Jr. gave the ‘I have a dream’ speech, not the ‘I have a plan’ speech.

6. Divvy things up

In other words: get organized. One model for organizing a complex event is to have a steering committee made up of maybe half a dozen dedicated individuals who can devote real time to overseeing the project. Other leaders can form subgroups that are devoted to accomplishing specific tasks (e.g. communications and media; worship service; choreography of civil disobedience; outreach to groups not yet represented). A member of the steering committee can participate in each subgroup and serve as a liaison to the steering committee, reporting on progress made and where more help is needed.

Divvying up responsibilities requires self-awareness (what skills do I bring to the table?), curiosity (what skills do the other people bring?), and clarity (what skills does this event need in order to be successful?). For example, some people may be excellent at generating and maintaining the big vision of the event, whereas other people may be terrific at handling details, creating timelines, forming agendas, and assuring accountability. A successful event will require both sets of skills.

Note: if you are planning an interfaith act of civil disobedience to address climate change, Climate Disobedience Center is an excellent source of support and guidance.

7. Communicate

Craft a clear, simple message for the media and the public.

Let your visuals communicate the same clear, dramatic message. Will a casual passerby grasp the purpose of your event?

Develop a communications plan: make a flyer, figure out how to post it on bulletin boards and share it online, set up a Facebook event page, compose a decent press release, designate your spokespeople, and reach out to press, radio, and TV.

8. Make it beautiful

Music is essential, especially participatory singing that requires no song sheets. When it comes to enlivening an interfaith vigil or rally, songs are more potent than chants. Whether they are fierce or tender, songs can generate warmth and fellow-feeling, compassion and resolve.

Will you create banners? What about oversize puppets? There’s nothing like holding an interfaith rally that is attended by a larger-than-life polar bear or by Mother Earth herself.

Will your event include a ritual such as ripping a cloth (a sign of mourning in Jewish tradition), blessing the crowd with evergreen fronds dipped in water (a Christian tradition), or smudging your neighbor’s outstretched palms with dirt (a ritual of commissioning someone to become a healer of Earth)? What kind of ritual might enrich your event?

Encourage religious leaders to wear vestments or other clothing that represents their tradition. You’re aiming for an event that is dignified, colorful, diverse, and photogenic.

9. Keep it fun

Wherever possible, maintain a spirit of joy. How blessed we are to express our deepest values, to celebrate the sacredness of life, and to do so together!

Bring snacks to planning meetings. Offer your seat to someone. Yield the floor. Enjoy the ride.

10. Pray your way through

As you plan an interfaith event, trust that the initial seed of an idea, and the process of tending, enlarging, pruning, and adapting those ideas, is a gift from Spirit. Aim to stay connected with Spirit all the way through by keeping your meetings rooted in prayer, allowing space for silence, singing, and prayer, as well as for the nitty-gritty work of planning and problem-solving. The only way to reach peace is to be peace along the way.

It’s worth pointing out that people who organize an interfaith climate action are people who care deeply: we feel an urgent desire to preserve the web of life and to create a just and sustainable society. Organizers will not always concur on the best path forward, and strong feelings can lead to disagreements. Expect some misunderstandings and conflict. Keep breathing. Cherish the planning process as an opportunity to use and expand all your skills in non-violent communication. Understand that everything that happens – the bump in the road, a sudden gust of disappointment, the possibility of failure – is part of your own spiritual journey to grow in wisdom, compassion, and discernment.

11. Record & share it

Can you persuade a professional photographer to take video and still photos? Or will you rely on people’s cell phones? Amplify the impact of your event by spreading images on social media, and consider writing blog posts, letters to the editor, and op-eds. Creating a visual and verbal record of your event not only boosts your morale – it also educates other people and encourages them to create their own actions.

Be sure to thank members of the media who covered the story.

12. Plan to follow up

Will this be a one-off event or will it be the start of something? Consider how you will engage people, once your event is over. At the end of your action, consider distributing a short handout of upcoming events and local organizations. Make it easy for newcomers to get involved in the climate movement.

Gather participants’ names and contact information. Keep records.

13. Savor the harvest

Soon after the event, take time with your steering committee to debrief in person or on a conference call. (What did we learn? What were the high points and low points? Name a rose and a thorn. What would we do differently next time? Are we ready to consider next steps?).

If you’re up for it, hold a party.

If possible, protect space in your calendar so that you can now catch up on the responsibilities you probably set aside in order to plan and implement your wonderful event.

Give thanks.