Environmental Stewardship

Vatican Kicks Off Environmental Push with Climate Change Summit

Photo via REUTERS / Tony Gentile / RNS

United Nations Secretary-General Ban Ki-moon at the Vatican on April 28, 2015. Photo via REUTERS / Tony Gentile / RNS

Top officials from the Vatican, the head of the United Nations, and leading scientists came together at a summit April 28 in Vatican City to label the fight against man-made climate change as a “moral issue.”

“Mitigating climate change and adapting to its effects are necessary to eradicate extreme poverty, reduce inequality, and secure equitable, sustainable economic development,” said Ban Ki Moon, U.N. secretary-general, in the keynote speech.

“It is a moral issue. It is an issue of social justice, human rights, and fundamental ethics,” the secretary-general said, adding that “climate change is the defining issue of our time.”

'Cheap Grace' and Climate Change

Farm landscape, dvoevnore / Shutterstock.com

Farm landscape, dvoevnore / Shutterstock.com

Novelist Jonathan Franzen was getting hammered earlier this month. He recently wrote a piece delving into his ornithological passion in The New Yorker entitled “Carbon Capture: Has climate change made it harder for people to care about conservation?”

The Audubon Society has accused him of “extreme intellectual dishonesty,”Grist has labeled him “confused,” and Think Progress held nothing back and called his recent article “bird brained.” (My favorite so far might be the Washington Post saying that the Audubon has “flipped Franzen the bird.”)

Some of this criticism, in my opinion, is justified. Franzen set up an option between treating the planet with “disfiguring aggression” to try and mitigate climate change related emissions or “with palliation and sympathy” since the battle has already been lost. This choice, as the pieces above point out, is a false one.

Unfortunately, those controversial statements have covered over what I found to be the core argument of the article, and his most compelling case.

Love Is the Primary Energy to Amend Climate Change

Image via anawat sudchanham/shutterstock.com

Image via anawat sudchanham/shutterstock.com

Several weeks ago at the Minnesota State Capitol building, I and a host of others met with senators and representatives to lobby them on environmental issues. When I met with one senator he said he understood the issues and was on my side. It was a love fest. But when asked about working with the Republicans, the love fest ended.

He started rattling off how the other side will not listen, how there is no communication with them, how they are funded by the Koch brothers and will not compromise or even consider any proposals but their own, and so on and so forth. I do not doubt that he was speaking from personal experience, but if he only sees the other as bull-headed then that is exactly what he will get.

As he spoke I kept saying to myself, "There has to be another way of doing this…" ​

Last week I discovered "a more excellent way" when I re-read The Journal of John Woolman, the spiritual autobiography of the colonial Quaker who I describe as America’s first social mystic. It my seem odd to look to a colonial Quaker as the model for amending climate change — I say amend because we have already changed the climate; the best goal now is to stop further change and amend our way of live — but his model/witness may be the exact model/witness we need. 

In my work on environmental causes I have acted primarily from a place of loss, sorrow, and anger, centering on the loss of my family farm in northern West Virginia. In the mid-1980s, the farm was sold to a coal company who stripmined the farms and destroyed the community. I had had dreams of farming that land. 

But if I dig deeper through the loss, through the sorrow, and through the anger, I arrive at a place of love. I love creation, I feel I am a part of it, and I want it to flourish because if creation flourishes, all flourishes. 

Here is where Woolman’s witness comes in. His social conscience was formed because Love was the first motion. He was simply responding to that Love. 

How did he respond? Eighty years before the modern abolition movement of the 1830s, John Woolman began his personal mission to end slavery amongst Quakers in the American colonies. 

A Letter from Mother Earth

Mother Earth illustration, bruniewska / Shutterstock.com

Mother Earth illustration, bruniewska / Shutterstock.com

Today, many of you will remember to celebrate me, learning or teaching your children about the importance of reducing waste and recycling, conserving energy, or keeping my land, air, and water clean. I truly appreciate the efforts you make for a struggling old lady for whom such acts of consideration bring rays of hope. As you know, my health has been deteriorating rapidly of late, and I struggle to care for all 7 billion of you as I would like. I long to give you sweet, fresh air to breathe, clean water for drinking and bathing, fertile soil for growing food, majestic mountains to revitalize your souls, and much, much more. But I am not the girl I used to be, and much of what I had to give in my youth has been spent faster than I ever could have imagined. So please accept this letter as an expression of my affection; I wish I had more to give.

I am reaching out to you, my children, because I know you love me and I know you need me. Some of you try hard to care for me and nurse me back to health. I value all of your efforts. But there is something I need from all of you that is far too often overlooked when it comes to the care I need to survive. For the truth is, I am dying. Your Father cares for me but has also entrusted me to your care, and thus my hope for a future lies in you. So I am pleading with you, my children, to remember me and remember our need for each other. And I have an urgent request of all of you that could perhaps do more to revitalize my health than anything else you could do, though I rarely hear it mentioned:

Stop killing each other!

Aunt Roma's Lessons for Eco-Living

Houses in front of a power plant. Image via LeicherOliver/shutterstock.com

Houses in front of a power plant. Image via LeicherOliver/shutterstock.com

Years ago as a child growing up in Cleveland, Ohio, I was befriended by a wonderful family around the corner from my home. The patriarch of the family, Edward Blunt Sr., was a hard-working executive for a telecommunication company; the matriarch, Roma Blunt, lovingly called Aunt Roma, was a consultant for several local educational institutions; and their son, Ed Jr., became one of my best friends and adopted brother.

Ed and I played sports, shared the same birthday, and graduated from high school and college together. Ed's family provided a unique gift for the young men in our neighborhood. As a result of their southern roots and deep-rooted village values, they believed adults — especially adults of African descent — had a responsibility to aid and assist in the development of young men in the community.  

At least weekly, a gang of musty, sweaty, boisterous young men crowded into the Blunt household to take part in a ritual of culinary excellence provided by Aunt Roma. In this house we did not own, pay for, or live in, we witnessed the southern artistry and gastric creativity produced with a palette of collard greens, gumbo, cornbread, sweet potatoes, macaroni and cheese, fried okra, and fish on the canvas of our senses. The white house on Green Road became our hangout, respite, and my second home. Since I lived geographically closest to the Blunts’ home, I found myself at their address more frequently than other "brothers" in our network.

Upon one of my routine visits after finishing another amazing meal, Aunt Roma passed on a special gift. She handed me a key to the home. She stated with matter-of-fact ease, "Otis, you're over here enough, you might as well have a key."

After I said thank you, she began to reemphasize the rules of the house. 

"You are always welcome here … you are welcome to eat, rest, and relax ... I trust you, and as long as you abide by the rules of the house and your parents are aware of where you are, this door is always open to you."

I was given access to the Blunts’ home because of my relationship with their son. I was given access to a home I did not create, build, or purchase. Because of my relationship with their son, I was given access to an environment I did not create.

Paris and the Challenge of Real Change

 COP21 in Paris is set for December. Suz7 / Shutterstock.com

COP21 in Paris is set for December. Suz7 / Shutterstock.com

Even as the clock ticks down to COP 21 in Paris this coming December, agreement has yet to be reached about exactly what the conference could or should accomplish. There is little consensus concerning outcomes that might actually bring about change. Not unlike other issues where binary thinking has predominated, we are presented with an either/or scenario: economic collapse and damaging human impact, or economic prosperity and destructive impact on climate.

What is different now, however, is that the economic axis has shifted. Crucial to the Paris discussions is the fact that Western-driven economic theory and practice, rooted in the competitive polarities of prosperity versus paucity, now dominate the globe, while Western economies themselves do not. And it is this largely binary economic way of framing the issues of the environment that militates against significant accomplishment in Paris. Not unlike Copenhagen in 2009, or Kyoto in 1997, governments are posturing so as not to give away economic advantage. National prosperity continues to trump the environment.

Environmental Justice, Inclusiveness, and Mother Earth

designer_an / Shutterstock.com

designer_an / Shutterstock.com

The prophets’ preoccupation with justice and righteousness has its roots in a powerful awareness of injustice. That justice is a good thing, a fine goal, even a supreme ideal, is commonly accepted. What is lacking is a sense of the monstrosity of injustice. Moralists of all ages have been eloquent in singing the praises of virtue. The distinction of the prophets was in their remorseless unveiling of injustice and oppression, in their comprehension of social, political, and religious evils. —Abraham Joshua Heschel, The Prophets

Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. —Martin Luther King, Jr.

According to the U.S. Environmental Protection Agency, environmental justice is defined as:

The fair treatment and meaningful involvement of all people regardless of race, color, national origin, or income with respect to the development, implementation, and enforcement of environmental laws, regulations, and policies.

As we consider this definition, and look around our communities, do we find this fair treatment taking place? Are we aware of how economic and environmental decisions are made? Many times it can become so overwhelming that we think it best to leave it to the experts. Unfortunately, this can lead to exploitation, as discrimination typically takes place in poor and underserved communities where people may not understand their rights, or they choose not to fight back out of fear. As we dig deeper and the shackles are removed, we begin to see how economic and environmental justice are connected and how this exploitation is directly related to incentives like government funding, tax breaks, and land grabs that favor corporations over human beings and the environment. Does the end result benefit all God’s creation or just a wealthy few?

Pope Francis Throws the Weight of His Office Behind Tackling Climate Change

Photo via REUTERS / Alessandro Bianchi / RNS

Pope Francis waves in St. Peter’s Square at the Vatican on April 15, 2015. Photo via REUTERS / Alessandro Bianchi / RNS

The Vatican is set to host a major conference on climate change this month that will feature leading researchers on global warming and an opening address by U.N. Secretary-General Ban Ki-moon.

The meeting, which the Vatican detailed on its website late on April 14, is another sign of Pope Francis’ “green agenda” and another potential red flag for conservatives who are already alarmed over an expected papal teaching document on the environment that is scheduled for release this summer.

The one-day summit on April 28 will also include participants from major world religions and aims to “elevate the debate on the moral dimensions of protecting the environment in advance of the papal encyclical,” as the papal document is known.

Another goal, says a statement on a Vatican website, is to highlight “the intrinsic connection between respect for the environment and respect for people — especially the poor, the excluded, victims of human trafficking and modern slavery, children, and future generations.”

Mapping the Reach of Canadian Mining

In Emilie Teresa Smith’s cover story "Oh, Canada!" (Sojourners, May 2015), she describes the results of Canadian mining practices around the world, which include murder, kidnapping, and the destruction of sacred lands. The map below shows just how widespread Canadian mining operations are. There have been moments of success—for instance, a Canadian court ruled that the company Hudbay could be held legally responsible for gang rapes and murders of members of the Indigenous Mayan Q'eqchi' population at its former mine in Guatemala. But the battle to end destructive mining is far from over, and there are many more battles ahead. 

Zoom into this interactive map to capture the scope of mining: More than 2,000 mining projects in 31 countries, generating more than 200 local conflicts. 

Where is the closest mine to you?

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Despair is Optional

AS POPE FRANCIS prepares to release his encyclical on climate change, it’s worth remembering exactly how far the conversation on religion and the environment has come in the past quarter-century.

When I wrote The End of Nature back in the late 1980s, there was very little religious environmentalism. Liberal churches believed that ecology was a subject to be addressed once you’d finished with war and poverty; conservative churches viewed it as a way station on the road to paganism. And Christians in general still reeled under the idea, propounded by Lynn White in an influential essay in Science magazine, that the Genesis call for dominion had led directly to the destruction we saw around us.

In those early days, there were a few wayfarers on this path. Thomas Berry, for instance, and even more important a pair of academics—Mary Evelyn Tucker and John Grim—who picked up his clues and sweated blood to assemble theologians from around the world and search every tradition for the roots of ecological thinking. Episcopal Power and Light—now Interfaith Power and Light—was an early and successful effort at congregational action; Shomrei Adamah (Guardians of the Earth) was an early effort in the Jewish community that has blossomed into many flowers.

More senior figures began to join. Patriarch Bartholomew, leader of 400 million Eastern Christians, became known as the “green patriarch” for his straightforward reckoning that environmental desecration was just that, a sin. Desmond Tutu has called climate change the “human rights challenge of our time.” Now the pope. “It is [humanity] who has slapped nature in the face,” Francis said. “We have in a sense taken over nature.”

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