In a world of highly charged political rhetoric, the essay provides language and a framework for a community discussion on environmental ethics that takes a step back from immediate policy debate. This work doesn’t diminish the importance of these other discussions; rather it provides a context in which that work might be more readily possible.
Our ability to make meaningful collective moral decision requires us to be able to first have enough common moral language to have a conversation. This might be a good place to start.
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!
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.
As the world looks toward the United Nations Conference on Climate Change in Paris in December, it would serve us all to reflect on California.
When I moved to California in August 1991, the state’s five-year drought changed the most mundane aspects of life. Throughout my East Coast childhood, this is how I learned to brush my teeth: Turn the knob on the sink, place the toothbrush under the running water, brush, spit, brush again, spit again, place your Dixie cup under the running water, rinse your teeth, gargle, spit, use the running water to rinse the sink of all your spit, then — and only then — turn the water off.
I performed that basic ritual during my first week in Los Angeles. My roommate scowled. She had moved to LA years before and had lived through the state’s drought. Over the course of those five years, every resident of California had taken ownership of the state’s dire situation by altering the daily routines of their lives.
Common measures included: placing bricks in the backs of toilets to use less flushing water, only flushing once or twice a day, only using the absolute minimum amount of water necessary to brush one’s teeth, cooler time-tight showers, and the list goes on.
History records my first months in Los Angeles as the tail end of the state’s late 1980s drought. People danced in the streets of South Central, East LA, and Santa Monica as El Niño’s waters soaked cracked earth in late 1991. But as citizens of a state in crisis, our shared sense of duty had transformed small changes in daily routines into a collective culture of conservation. In fact, to this day, many Californians still practice those same measures.
But it’s been 24 years since those dire days and California is fighting again, slugging into its fourth year of another drought. But this one is different. This is the worst drought in 1,200 years, according to a study published in the American Geophysical Union journal.
Standing in a brown field that should have been packed with several feet of snow on the first day of Earth Month, California Gov. Jerry Brown said: “It’s a different world. We have to act differently.”
Sunday night, people of all faiths gathered across the world for interfaith prayer vigils for the U.N. Framework Convention on Climate Change (UNFCCC) in Lima. In 13 countries, participants in #LightForLima prayer gatherings joined together in solidarity for collective song and prayer in hope that the negotiators at the UNFCCC will make decisions that will preserve the state of the earth for future generations.
Organized by the international multi-faith organization OurVoices, groups in Sydney, Ottawa, New York, London, and Washington, D.C., and elsewhere joined together to light up solar lamps and candles to share hope for successful negotiations in Lima. Desmond Tutu provided groups with this powerful prayer which was read at vigils across the globe last night:
Holy God, earth and air and water are your creation, and the web of life is yours.
Have mercy on us in the face of climate chaos.
Help us to be keepers of your Earth:
to simplify our lives,
to reduce our use of energy,
to share the resources you have given us,
to raise our voices for justice
and to bear the cost of change.
We kindle this “light for Lima” as we pray for the climate change negotiations in Lima, Peru.
Editor's Note: Global warming means rising sea levels, worsening extreme weather events, and a threat to God’s creation and people. The world has not experienced normal global temperatures since 1985. So while some might call them millennials, anyone under the age of 30 is part of the “Climate Generation.” If you’re under 30, congrats! You’ve inherited a big problem. Dorothy Boorse is a science professor, a Christian, and a parent, and she has some words for the Climate Generation.
Dear younger ones. You idealistic, smart, and entrepreneurial folks, take courage! I am speaking from an earlier generation, but one with you, caring for each other and our lovely world. I have two sons: one home-grown in the more common way, and one gained through a long process I often call “my paperwork labor.” For one of them, I ate for two, then sweated and yelled in an epic battle to get him out into the world. For the other, I had certificates of health and finances and assessments printed, travelled abroad, and got my husband to write an autobiography. Both were arduous journeys, and both of my sons are loved more than I can describe.
The deep, dark secret of the church is that the beliefs and convictions of Christians are often shaped far more by the hymns we sing than the theological tomes gathering dust on our bookshelves. Songs are avenues for praising God, but they are also tools for imparting knowledge. Singing is a theological exercise, so the words printed in hymnbooks or flashed on screens deserve attention and reflection.
“How Great Thou Art” has been sung in churches, automobiles, and probably the occasional shower since the late 19th century. Long used in traditional worship services, many contemporary artists are offering their own renditions of this classic and adapting it for more contemporary settings. Even Carrie Underwood (no relation) is getting into the act.
This is an ode to God’s majesty and power. It testifies to the beauty created by God’s hand and witnesses to the connection between the love behind God’s creative acts and the love poured out by Christ on the cross.
The famous opening line, “O Lord my God, When I in awesome wonder, Consider all the worlds Thy Hands have made” sets the stage. They also easily get stuck in your head playing on endless loop.
Creation – stars, thunder, forest, birds, majestic mountains, gentle breezes, and everything else – indicates the greatness of God. It provokes wonder among us humans, forcing us to acknowledge the subordinate relationship between creature and Creator. We cannot do what God has done; our accomplishments will always pale in comparison.
Praise God, from whom all blessings flow;
Praise [God], all creatures here below;
Praise [God] above, ye heavenly host;
Praise Father, Son, and Holy Ghost, Amen.
Words by Thomas Ken (1674)
The Doxology was my favorite hymn growing up. We would sing it every Sunday in church at the end of the service, mostly a cappella. I was amazed at the different harmonies and range in which the hymn could be sung. I loved how simple the words were. But I did not understand the words fully until well into my adult life. As a kid, I immediately disregarded things like animals, plants, insects, and fish as creatures that could praise God. Surely the act of praising God is only reserved for the sentient beings, with a conscience and the ability to say in words “praise God.” No way would God receive the praises of a mosquito, or fern or cat or pig.
It took the glory of creation itself for me to fully understand the words of the Doxology. A year out of college, I was sitting on a kayak in the middle of Doubtful Sound, New Zealand surrounded by snowcapped peaks that dropped right into the water. The sun was shining, dolphins were swimming nearby, and the birds were chirping. Then the song hit me “Praise God, all creatures here below.” I could hear the songs of praise from his non-human creatures. It finally dawned on me that my songs of praise paled in comparison to the winds that touch the peaks of mountains, the perfect songs of birds and the language of dolphins. They are all songs of praise!
Many years ago, I sat in a church that resembled nothing like the church that I barely frequented while growing up. As the overhead lights dimmed in preparation for opening song, a blue-ish red hue washed over the stage to what felt like a concert opening and the following lyrics for “Indescribable” emerged on two oversized screens flanking the worship team:
From the highest of heights to the depths of the sea
Creation’s revealing Your majesty
From the colors of fall to the fragrance of spring
Every creature unique in the song that it sings
All exclaiming …
These song lyrics stuck with me because they remind me of how God is manifest in our natural world, where grace and interconnectedness are reflected in species that are intricately dependent on one another, and where the sheer beauty of our earth often becomes more apparent when we are able to step away from our industrialized lives and behold a starry night or a hike in the woods.
These lyrics also remind me of the part in Genesis where Adam is first put in charge of taking care of Eden and then gets to name all the animals, implying that he is responsible for them too:
“The Lord God took the man and put him in the Garden of Eden to work it and take care of it … Now the Lord God had formed out of the ground all the wild animals and all the birds in the sky. He brought them to the man to see what he would name them; and whatever the man called each living creature, that was its name. So the man gave names to all the livestock, the birds in the sky and all the wild animals …” (Gen 2:15; 19-20).
About 30 global religious leaders working in their churches and organizations on environmental justice and advocacy for climate change met last month for the World Council of Church’s (WCC) Working Group on Climate Change in Wuppertal, Germany.
This group tackled the urgent issue of climate justice — as there are environmental problems caused by rich nations that affect others. This includes, for example, the great Pacific garbage vortex and depletion by U.S., Japanese, and Norwegian fishing of species, such as cod, on which smaller countries depend for sustenance, creating conditions that affect vulnerable communities around the globe. Climate change is affecting those in Africa as it dries up their land and enlarges the size of the Sahara desert. It affects Asia as huge storms flood broad areas of coastline, devastating homes and lives. Climate change is affecting the most vulnerable populations, which live near vulnerable croplands and shorelines and depend on farming and fishing for their livelihood. Climate change creates weather that takes lives and destroys communities.
Climate change workers realize that those who have contributed the least to CO2 emissions are (and will be) suffering the worst consequences.
The U.S. Environmental Protection Agency just released its new plan to cut carbon pollution from power plants, the first policy of its kind. This plan will cut carbon dioxide pollution from existing fossil fuel power plants 30 percent below 2005 levels by the year 2030. EPA could have chosen a better benchmark, since we’re already 13 percent below our 2005 pollution levels because of the recession and natural gas. But this plan still carries many benefits: it allows the states flexibility in meeting the 2030 goal, and the reduction in smog is projected to prevent 2,700 to 6,600 premature deaths and 140,000 asthma attacks in children. It also shows the U.S. is finally taking leadership on global warming, which is likely to have an impact on the world stage.
EPA Administrator Gina McCarthy is speaking in a press conference at 10:30 am Eastern Time about details of the new rule; C-SPAN is streaming it live online.
You can find the full rule as well as summaries and analyses here.
To join Sojourners in responding to the rule via public comment, join us HERE.
Two weeks ago in Soma, Turkey, a coal mine explosion left 301 people dead. It was the country’s worst mining disaster, but it wasn’t the first — and it wasn’t the last, as multiple fatal accidents have happened in the two weeks since. The last time a mining disaster caught the world’s attention, we watched and waited and prayed during the rescue operation for the miners in Chile.
In Turkey, people protested in the streets of Soma — protested against Soma Mining for letting this happen, against their government for loopholes in safety rules. In response, the police issued a ban on protests and locked the city down. The ruling political party proudly announces that it has inspected that mine 11 times in the past 5 years; Soma Mining denies negligence. And the families of 301 persons mourn their losses.
This isn’t a faraway problem. In the United States, we don’t do as much traditional mining as we used to — instead, we do mountaintop removal. This has a human cost, too, in more insidious ways. The people living in Appalachia have higher rates of respiratory illness, cancer, kidney diseases, skin ailments, and more. And the landscape, which has the fingerprints of God in it, is being blown apart.
Psalm 95:4-5 says:
“In [God’s] hand are the depths of the earth; the heights of the mountains are [God’s] also. The sea is [God’s], for [God] made it, and the dry land, which [God’s] hands have formed.”
To ignore climate change is to abuse the moral call to care for the environment, and generations to come will suffer.
Some of the most inspiring words in the entire Bible are found in the opening pages of Genesis. Here we are told that humans were created in God’s image and given a divine mandate to care for Creation (Gen. 1:26-31). Our vocation—our calling—is to partner with God in preserving and sustaining the earth with all the creatures and species that God has made. The word used in most translations is “dominion,” and the true meaning is what we would today call “stewardship.”
Unfortunately these passages have often been used and abused to advance countless agendas, often to the great detriment of the Earth and its inhabitants. The deep sense of stewardship implied by and inherent in these verses is ignored and the word “dominion” has been interpreted as domination—and a license to destroy. Such thinking is not just unfaithful to God; it is dangerous to all God’s creation and creatures.
The most recent example of this unfortunate mindset can be seen in the recent comments made by Sen. Marco Rubio (R-FL) denying that human activity contributes to climate change.
Editor's Note: Today’s #EarthWeek action: Join us for a prayer conference call at 2:30 pm Eastern Time as we hear from the evangelicals standing against the Keystone XL pipeline, and pray a blessing over them and their work. Click here to RSVP.
Maybe I’m a near-sighted, Bible-thumping holy roller, but I can’t see angel wings flapping on oil executives. No doubt some are community pillars. They’re Little League umpires, tithers, and PTA volunteers. They’ve got lovely houses and manicured lawns.
But they’re also flawed like the rest of us, and their professional bias screens out the obvious: The proposed Keystone XL Oil Pipeline would do little good and could wreak enormous harm. I’m compelled to halt my timid thy-will-be-done prayers and join a band of evangelicals boldly pleading for the permit’s denial. We’ve even launched a Facebook page, called “Pray No KXL.”
When God coupled the earth with the breath of eternity, our souls and the soil were fused and our destinies perpetually intertwined. While many of us have been taught that human beings have dominion over the Earth, we have not understood that what we do to Mother Earth, we do to one another and to God.
Dominion theology has led to domination, abuse, and destruction of Mother Earth and human communities. Every time we strip the land of its diversity, we strip a layer of humanity from our collective souls. Soil is also a community of diverse beings — some visible to the naked eye, some microscopic. A diversity of beings distinguish fertile soil from lifeless dirt. When industrial agriculture or chemical spills make these beings homeless, our soil becomes dust and is gone with the wind. Regardless of their visibility to the human eye, maintaining the homes of microbes intact, is what keeps the land fertile for growing crops which feed human beings. Adding microbes to “the least of these” who deserve our protection is truly an act of self preservation.
Respect and protection is a recurring casualty of dominion theology in that dominated land requires dominated people to work it. Plantations required slaves, and agribusiness requires exploited immigrants. Generational shame was whipped into the minds of enslaved Africans as their backs were abused in cultivating the land. Over the course of 400 years, a healthy relationship with Mother Earth was one of those legacies lost, stolen, or strayed for many African Americans. Restoring a healthy relationship with the land is a vital prerequisite for our urban youth to turn their food deserts into an oasis of food sovereignty.
Earth Day is often neglected by Christians because it’s not seen as an important issue — but what if environmentalism was essential to evangelism? In many ways, taking care of our environment is a direct form of evangelism, but many Christians have yet to realize — and even sinfully reject — this truth.
For since the creation of the world God’s invisible qualities — his eternal power and divine nature — have been clearly seen, being understood from what has been made, so that people are without excuse. (Romans 1:20 NIV).
This verse is often referenced to justify millions of people being condemned to an eternity in hell. It’s the damning biblical evidence used against non-believers for rejecting God — even if they’ve never directly heard the Gospel message. Christians point to this Scripture passage to show that God’s existence is visibly obvious through the beauty of creation — but is it really?
Theologians have often argued that the splendor and wonder of creation — Natural Revelation — is observable proof of God and God’s sovereignty. But what happens when it’s not visible?
The concept of Natural Revelation is often taught from a privileged and Westernized perspective, where scenes of picturesque mountain ranges, pristine lakes and rivers, beautiful wild animals, and lovely plants are used to portray the sheer majesty of God.
For many of us, this is an easy reality to absorb because we love nature and have access to the outdoors, scenic parks, and unpolluted land. But for many around the world, the idea of Natural Revelation is absurd, and often a theological idea that actually argues against the existence of a God.
Andrew Bird is one of my favorite musicians. I love the way he makes a one-man band, looping over his own violin playing, singing, whistling, and stomping to create beautiful songs. No two live performances are the same. And once, when I saw him in D.C., he played a new song that was still being written — one that had come from his heart, but he hadn’t yet finished and didn’t think it had an end.
He told us he wrote the song during the BP oil spill, often called “Deepwater Horizon,” that happened in the Gulf of Mexico. During that disaster, over 200 million gallons of crude oil spewed into the Gulf for days on end from a hole nobody could plug, and the whole country watched it happening live.
When you hear about stewardship in church, you probably think of your checkbook. Stewardship is the term we use to talk about financially supporting our churches and organizations. But another holy use of the word involves being stewards of creation.
When I hear the word stewardship, I feel the crunch of snow and branches under my feet. I see the trees and paths of the woods owned by my parents’ best friends, where I spent much of my childhood hiking, hunting, skiing, picking apples, and feeding chickadees out of the palm of my hand. It’s one of the places where I gradually heard my calling to work for the care of creation. And the word stewardship transports me to a specific day in my childhood, walking in the woods with my dad’s best friend, Leo, when he pointed to a tree and said he would have to take it down.
How could he kill a tree? I hassled him; I got indignant. I said that nature should be left alone to do her thing. But Leo explained that I was wrong — he managed the land. It wouldn’t be just fine on its own; rather, it needed his careful eye to manage the trails, cut down sick trees, and hunt deer.