|
Inspired and informed by our two distinct wisdom traditions, we are led by a shared goal: the healing of our planet. We write together as a scientist and a pastor seeing our earth suffering from multiple perspectives. We can see that our health is deeply intertwined with the health of our earth. We recognize our shared belonging and connection to the land and water, be it through our understanding of ecology or our interpretation of theology. Science and religion both motivate us to create sanctuaries: places of safety for people, animals, and all of life. That’s why we’re writing together, as a scientist and pastor, in support of California’s newly released 30x30 Conservation Plan and the proposed Chumash National Marine Sanctuary. The 30x30 plan is a global initiative to protect 30% of the earth by 2030. Currently, 15% of the earth is already protected and the 30x30 initiative aims to expand this protection. In order for the State to work towards meeting these goals, California will work closely with indigenous communities, fishers, farmers, and local community members to conserve, and coexist within, these sacred land and waters. This work of healing the earth demands collaboration between countries, cultures, religions, and occupations. The final 30x30 pathways strategy provides a stronger definition of conservation, highlights the importance of biodiversity, and emphasizes the need for equitable, inclusive ocean access. The strategy is a great start, and we pray that California will back up its ambition with action. As a pastor, I (Rev. Daniel Paul) see the care and preservation of our natural spaces as a call to action from our Creator. I understand our earth to be inherently valuable, beyond resources and recreation. Out of my window at The Christian Church of Pacific Grove, I can experience the beauty of creation in the diverse plant and animal life that blesses Monterey Bay. We have a moral and a spiritual duty as stewards of God’s creation to protect the habitat for these creatures. As a scientist, I (Pat Rutowski) support the 30x30 initiative as a way forward in this time of environmental degradation. From biodiversity loss to ocean acidification, we are in need of a plan to tackle California’s most pressing ecological issues. The implementation of highly and fully protected marine areas is necessary to protect our oceans from extraction—a qualification outlined in the final 30x30 pathways document. Stronger, more complete regulations are needed within our marine sanctuaries to protect these environments. Additional protections for our marine life are vital to the health of our ocean. For example, the proposed Chumash Heritage National Marine Sanctuary will be the first tribal-led marine protected area, and will prohibit oil drilling, encourage habitat restoration, and with additional protections for biodiversity, can support recovering wildlife populations. Its proposed boundaries will protect the gap on the California coastline between the Monterey Bay and Channel Island Marine Sanctuaries – a necessity in controlling drilling and other sources of pollution and habitat destruction that are not limited to one body of water. The California coast is endlessly valuable, both intrinsically and because of all that it provides for us. As members of a faith community, the coastline serves as a spiritual sanctuary. As scientists, we value the importance of our diverse ocean ecosystems. Marine Sanctuaries throughout the United States bring these different users and communities together to help protect the use of these marine resources for all people, expanding access to public lands and waters for disadvantaged communities while we expand protections. Through collaboration with California locals, scientists, faith leaders, and indigenous communities, we can approach environmental conservation through an array of perspectives. With a shared desire to protect the ocean, we can take action to care for our ocean while connecting people to our coastal environment. Together, we strive to uplift conservation efforts and delve into action with our minds, bodies, and spirits. Motivated by a theology of creation care and a commitment to furthering our scientific understanding of the natural world, we support the 30x30 initiative and look forward to a strong implementation to achieve its goals. May we work together to create sanctuaries where life abounds. Co-Authors: Pat Rutowski (Marine Biologist) and Rev. Dan Paul (Pastor of the Christian Church of Pacific Grove) By Gabrielle Poli (CJM's Blue Theology Fellow/CCPG Member)  Asilomar Beach in Pacific Grove, CA (By Gabrielle Poli)
0 Comments
Capitol Hill Ocean Week (CHOW) 2022 has come to a close. This year’s theme was Sea: The Future and was filled with lots of wisdom and actions we can all take to further ocean conservation. God’s marine creations that reside within the ocean are majestic and often mysterious. Those creations are in trouble. Increasingly, as climate change worsens, we see less and less of God’s marine creations near us. Each year the National Marine Sanctuary Foundation hosts Capitol Hill Ocean Week the first week of June (National Ocean Month). Throughout two days, there are panels of speakers revolving around a set theme. Speakers include federal agency and administration staff, legislators, and members of the ocean conservation community. CHOW is convened to bring policymakers, scientists, managers, business leaders, conservationists, educators, students, and members of the public to engage in dialogue and debate on significant issues that impact our ocean and Great Lakes and to propose innovative policies and partnerships to address these issues. CHOW 2022 is open to the public and free to attendees. The Foundation relies on the generous support of sponsors to host CHOW. In the wise words of Dr. Kelsey Leonard, University of Waterloo Canada, Member of Shinecock Nation, “We don’t have a crisis in climate, we have a crisis in human.” Dr. Leonard reminded us that mother Earth is capable of healing. In 2020, the world saw that lessened human activity allowed for the space that God’s creation needed to start healing the damage humans have done. As we have done this damage to God’s creation, we are responsible for taking a step back to look at our own behavior. We do indeed have the ability to aid God’s creation in healing, but not necessarily in the ways we have previously thought. Multiple speakers across panels during CHOW pointed out inefficiencies in the ways we look at conservation. Violet Sage Walker, Chairwoman of the Northern Chumash Tribal Council, has pointed out, “We need to stop thinking about a sustainable ocean, but a thriving ocean, because sustainability will only allow our standards to go down.” This thread of thought was continued by Patuxent Riverkeeper, Fred Tutman, the longest serving riverkeeper in the Chesapeake Bay Area, “Performing ‘as well as can be expected’ is not enough. We need better ‘best practices’ for our legal system. Paradox between everyone following the rules and the water is still dying. How do we go about designing these projects so that they will not be ineffective?” These words were particularly significant to me. Slightly better than horrible is still bad. Violet and Fred made excellent points: we have to set our standards high and look at how to enforce the measures put in place to care for God’s creation. The speakers not only pointed out areas of where we needed to improve, but talked about the areas where they are already making progress. Two of those people were Imani Black of Minorities in Aquaculture and Feini Yin of Fishadelphia. These two organizations are doing incredible work at the intersection of sustainable eating and ocean sustainability. Minorities in Aquaculture teaches people in the Chesapeake Bay area where their food comes from and Fishadelphia is a Community Supported Fishery (CSF) that works to distribute fresh, local seafood to the community at subsidized rates for those in need. Each of these organizations is making strides in their communities that they hope will be replicated in other parts of the country. When looking at the mission statements and achievements of these organizations, I think of the saying, “Think globally, act locally.” I was inspired and refreshed by this year’s CHOW and can’t wait to act with the new knowledge and wisdom I’ve gleaned. On Monday, February 28, 2022 the United Nations Intergovernmental Panel on Climate Change (IPCC) released a report on climate impacts, adaptation, and vulnerability. We took away from the report these three points:
1. Further delay in action will miss the small window to secure a livable future. 2. Climate change is most affecting communities least able to adapt. 3. Urgent adaptation & resilience might prevent widespread suffering. As noted in the report, “There is a rapidly narrowing window of opportunity to enable climate resilient development. Multiple climate resilient development pathways are still possible…” We have just one planet and a closing window of time to safeguard ALL of God’s beautiful creation for current and future generations. We know what is happening, the severity of this crisis, and who is causing it. Experts have continuously told the world We also know how to change it. Immediate action on climate can prevent the worst effects of climate change — but catastrophe will continue to devastate God’s planet and people as a result of the continued inaction from world leaders. We recognize that as we enter into the Lenten season, we are seeing Creation itself being crucified with Christ (Galatians 2:20). The ashes of Ash Wednesday could be the remnants of sequoias or oaks, being spread on our foreheads in acknowledgment of our own death-dealing ways. We acknowledge death even as we prepare for the outlandish possibility of restoration. Ellen Davis has written: “Resurrection hope does not mean that things are not as bad as they seem. It does not mean that we may expect to be shielded from the worst effects of our selfishness.” The climate crisis is bad. The effects of this crisis will continue to worsen before they get better. But perhaps, by the grace of God, our best efforts might be redeemed by the resurrection power of Christ. This is an active, living hope. In response to the reality of the climate crisis, we are equipping congregations to rightly care for eachother, their neighbors, and the rest of God’s creation. As we enter into the lenten season and Earth Day Sunday, we are providing this resource for churches and their communities to engage in climate resilience. We conclude with this prayer: God, we come to you in grief and despair for the state of your creation. Lord, have mercy on your planet and people. Today, we look with an unflinching gaze into the reality of climate catastrophe, because we are to be a people who do not turn away from suffering and injustice. Lord, have mercy on your planet and people. May our lament turn to compassion and our rage turn to action. Lord, have mercy on your planet and people. When hope seems foolish and impossible, may we continue to work for the restoration of this world. Lord, have mercy on your planet and people. In grief, despair, and lament, we offer this prayer through Jesus Christ, our creator, redeemer, and sustainer. In hope and faith, The Creation Justice Ministries Staff Karyn Bigelow Avery Davis Lamb Amanda Robinson Helen Smith Subject: Stellwagen Bank National Marine Sanctuary Public Comment
Creation Justice Ministries Document ID: 2020-02832 Federal Register #: 85 FR 8213 Creation Justice Ministries represents the creation care and environmental justice policies of 38 major Christian denominations and communions throughout the United States to protect and restore God's Creation. Creation Justice Ministries educates, equips and mobilizes Christian communions/denominations, congregations and individuals to protect, restore, and rightly share God's creation. Based on the priorities of its members, with a particular concern for the vulnerable and marginalized, we provide collaborative opportunities to build ecumenical community, guide people of faith and faith communities towards eco-justice transformations, and raise a collective witness in the public arena echoing Christ's call for just relationships among all of creation. As Christians, we care deeply not only for God’s creation and take seriously our responsibility to live in right relationship with God’s people and planet. The creation of marine sanctuaries can be a vital tool in our care for God’s creation. Unfortunately, that care is null and void if the management plans are not updated to reflect the challenges facing God’s Marine Creation. In the past 10 years, NOAA has tracked measurable degradation of habitat quality in the sanctuary. This degradation is tracked to human activities and commercial fishing, both of which are only allowed minimally in highly and fully protected areas. These effects are being seen in the endangerment of Humpback whales and the warming of Stellwagen’s waters, which are warming faster than 99% of the global ocean, exacerbating the effects of other stressors on sanctuary resources. Outdated management practices for this sanctuary are putting a great wealth of biological diversity at risk, such as more than 575 species residing within, including seabirds, sea turtles, 22 species of marine mammals, and fish. The central purpose and policy of the National Marine Sanctuaries Act is “to maintain the natural biological communities in the national marine sanctuaries, and to protect and, where appropriate, restore and enhance natural habitats, populations, and ecological processes. NMSA Section 301(b)(3). By not updating the management plans for the sanctuary NOAA is forgoing its legal responsibility under the National Marine Sanctuaries Act.. It’s time to update the management plan for this beautiful, important piece of God’s creation. We ask that NOAA revises the management plans to place the strongest possible protections in place for the sanctuary. Given the degraded state of the habitat and wildlife in the sanctuary, the draft management plan ought to propose major changes to the current regulatory regime as well as include input from affected communities. We ask NOAA and the Secretary of Commerce to fulfill the purpose and policies of NMSA and revise the management plan to protect and restore the sanctuary’s wildlife and habitats. This is a question of science, law, and most importantly, morality. NOAA is scientifically, legally, and morally responsible for the health and flourishing of Stellwagen Bank Sanctuary. Use your authority to update the management plan and provide the strongest possible protections for this one-of-a-kind piece of God’s creation. Specifically, we urge the sanctuary management plan to:
NOAA has the scientific, legal, and moral responsibility to amend the management plan to protect this important part of God’s creation. The dozens of national denominational bodies, thousands of churches, and hundreds of thousands of Christians in the Creation Justice Network pray for you and urge you to do all you can to protect this amazing sanctuary. By Nicholas Anton  When the Incarnate Christ is baptized in the Jordan River, the Holy Spirit descends and the Father proclaims, “this is my Son, the Beloved, with whom I am well pleased” (Matthew 3:17). In this moment, God is revealed as Trinity: three persons, one essence. This is why the Feast that commemorates Christ’s baptism is called Epiphany (or Theophany), which translates from Greek as the illuminating revelation of God. The annual Celebration of Epiphany concludes and culminates the Twelve Days of the Nativity of Christ. The revelation itself happens after His baptism rather than at His incarnation. Why? The Incarnation of Christ is a piece of the larger puzzle whereby Christ fully takes on human nature; it is just one piece of the whole creation. However, through His baptism in water, the symbol for all creation, Christ takes on its totality. Thus, the revelation of God shows us that all things are encompassed in God – not just material things, not just plants, not just animals, and, of course, not just humans. Indeed, this extremely important moment reveals the Trinity setting in motion a divine plan for the ultimate restitution of God’s relationship with all things and all people. At this point, you are likely wondering why I am dropping all this theology on you. Bear with me and you’ll find out! Despite the clear revelation of God as redeemer of all, we humans do not live up to our vocation and obligation, as the creatures made in His image, to be Stewards of Creation. We pollute the very symbol of creation and life – namely, water – through dumping waste and fracking for energy. We dehydrate the earth, causing dry forests ripe for fires. We take more trees than we plant and desecrate the soil with chemicals and genetically modified organisms. Even as creation itself rebels from years of abuse with pandemics and powerful and volatile weather patterns, we refuse to reevaluate our role in the big picture and right the relationship. We have lost sight of Epiphany and perverted the meaning of the Incarnation by perceiving humanity as superior to creation, which we ultimately enslave rather than protect. Therefore, as we celebrate this important Feast, we should take time to reflect on what we can do to be better Stewards of Creation. We can start small: for instance, by ensuring our online orders come in one shipment rather than many; by using reusable “things” in all aspects of life and using them as long as possible before replacing them; by using solar chargers and other zero emissions forms of energy; by driving less; by moderating consumption and avoiding private water sources. Then we can go big: for instance, by adding solar panels to our homes; by driving hybrid or electric vehicles; by insulating our walls and windows to decrease energy usage for heating and cooling; by planting as many trees as possible. Eventually, we can advocate for measures to expand clean energy and better protect God’s creation. All it takes to start is a slight modification of our habits. When our worldview begins with the Incarnation, revealed at Christ’s Nativity and Baptism, and culminates in the Crucifixion and Resurrection, then we know that: “God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16). Then we appreciate that the least we can do with our lives is to sacrifice as much as possible, both individually and as collectively as a community and society for the sake of all of God’s Creation. Nicholas Anton is with the Greek Orthodox Archdiocese of America, and a board member of Creation Justice Ministries.
 By Avery Davis Lamb My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked with favor on the lowliness of his servant. Surely, from now on all generations will call me blessed; for the Mighty One has done great things for me, and holy is his name. His mercy is for those who fear him from generation to generation. He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts. He has brought down the powerful from their thrones, and lifted up the lowly; he has filled the hungry with good things, and sent the rich away empty. He has helped his servant Israel, in remembrance of his mercy, according to the promise he made to our ancestors, to Abraham and to his descendants forever. In the midst of Advent darkness, the voice of Mary breaks through, singing the Magnificat: “My soul magnifies the Lord...He has brought down the powerful from their thrones, and lifted up the lowly; he has filled the hungry with good things, and sent the rich away empty.” Surrounded by the darkness of empire and oppression, Mary trusted in the hope of Christ held in her womb. She believed that, despite the powers of the empire that lift the powerful and bring down the low, God’s justice would be birthed into the world. She had hope that God’s love would break into the world as human flesh. She had hope that the child held in her womb would bring about a new economy, one driven by love and justice rather than exploitation and empire. Mary’s Magnificat is a candle of hope, luminating the darkness around her. Her song is a prophetic declaration of trust in the power of God to send away the oppressor and gather the oppressed under God’s wing. She sees a world where the injustices of climate change are flipped; where those on the frontlines are protected and restored and those profiting off the destruction of Creation are brought down from their positions of power. Mary sings a vision for what the world could be if the people of God gather together alongside Christ in the work of protecting, restoring, and sharing God’s Creation. She sees a world where the injustices of climate change are flipped; where those on the frontlines are protected and restored and those profiting off the destruction of Creation are brought down from their positions of power. May our souls magnify the Lord and rejoice in God, who has become flesh to redeem and restore the ways we have broken creation. May we birth into the world new creation and new economies, driven by love and affection, casting out the darkness of empire and exploitation.
Subject: ‘America the Beautiful’ Plan Organizational Comment
Creation Justice Ministries Document ID: 2021-23590 Federal Register #: 86 FR 59996 Creation Justice Ministries represents the creation care and environmental justice policies of major Christian denominations throughout the United States. We work in cooperation with 38 national faith bodies including Protestant denominations and Orthodox communions as well as regional faith groups, and congregants to protect and restore God's Creation. Creation Justice Ministries educates, equips and mobilizes Christian communions/denominations, congregations and individuals to protect, restore, and rightly share God's creation. Based on the priorities of its members, with a particular concern for the vulnerable and marginalized, we provide collaborative opportunities to build ecumenical community, guide people of faith and faith communities towards eco-justice transformations, and raise a collective witness in the public arena echoing Christ's call for just relationships among all of creation. The goal of protecting and preserving 30 percent of public lands and waters by the year 2030 (“30x30”) is an important goal that we cannot miss. The climate crisis is ever worsening and we do not have the luxury of waiting any longer to rightly care for God’s creation. As Christians, we see the world as creation -- a gift from God that blesses us with life and health. We also have the responsibility to care for creation -- protecting, restoring, and rightly sharing the abundant natural world. We see 30x30 and the America the Beautiful campaign as more than a governmental or environmental document. We see it as a moral vision that would increase our flourishing with each other, our lands, and our waters. The ocean is not only a place of majestic creation but a place of rejuvenation and climate solutions. In addition to the beautiful creatures that reside in the ocean there are so many ways the ocean can contribute to the fight against the climate crisis. Mangrove forests, tidal salt marshes, kelp forests, and seagrass meadows are all ecosystems that suck up carbon from the air and restore God’s creation. Fully and highly protected marine protected areas are the most effective tool we have for preserving ocean ecosystems. They provide areas where ocean life can recover without stress from extractive practices like commercial fishing and oil/gas drilling. While large sections of ocean in the western Pacific are protected, we have neglected to protect marine areas in the Atlantic at the same rate. The Northeast Canyons and Seamounts Marine National Monument is the first strongly protected marine area in the Atlantic, and more places like this are needed in American waters to protect each ecosystem’s unique types of marine life. We do not have the luxury to wait longer to designate more marine protected areas. Our ocean life is stressed from climate change; many species are endangered and do not have much more time. Protecting 30 percent of America’s ocean with highly and fully protected marine protected areas will help restore the health of our ocean life and will enable us to rightly care for the earth and all of God’s creation. Protecting lands is an important way to honor all who see their lands as sacred and to protect those sacred lands from extractive practices like mining and drilling. We applaud the administration’s decision to return Bears Ears and Grand Staircase Escalante National Monuments to their original size and encourage similar actions across the country. If protected from extraction, our public lands can be important tools for fighting climate change. It is important that the administration protects these places from extractive threats that are harming local communities and our global climate. We support the United States’ national 30x30 goal and applaud the Conserving and Restoring America the Beautiful report. We support the administration’s efforts to take an interdisciplinary and community-based approach to conserving 30 percent of our lands and waters. In particular, we are supportive of the following in the Conserving and Restoring America the Beautiful report:
As NOAA and other agencies prepare the next America the Beautiful report and design the implementation of 30x30, we urge the following:
With gratitude and hope for God’s creation, Creation Justice Ministries By Ched Myers John said to the crowds that came out to be baptized by him, "You brood of vipers! Who warned you to flee from the wrath to come? Bear fruits worthy of repentance. Do not begin to say to yourselves, 'We have Abraham as our ancestor'; for I tell you, God is able from these stones to raise up children to Abraham. Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire." And the crowds asked him, "What then should we do?" In reply he said to them, "Whoever has two coats must share with anyone who has none; and whoever has food must do likewise." Even tax collectors came to be baptized, and they asked him, "Teacher, what should we do?" He said to them, "Collect no more than the amount prescribed for you." Soldiers also asked him, "And we, what should we do?" He said to them, "Do not extort money from anyone by threats or false accusation, and be satisfied with your wages." In this reading from the Third Week of Advent, John the Baptizer invites the gathered crowd to “bear fruits worthy of repentance.” In a reflection on the parallel passage in the Gospel of Matthew, Ched Myers offers context for John’s words and how we might bear fruits worthy of repentance in ourselves, our communities, and our churches. Watch Ched's reflection or read the transcript below. "So in this one sharp, concise challenge from the mouth of John, the Baptist: "bear fruits worthy of repentance," we find this strong gospel invitation to: 1. Confirm our own baptism by 2. Engaging more deeply the roots of the pathologies around us and within us and throughout our churches, in order that 3. We will work to animate concrete efforts to turn our history around, through our collective discipleship of decolonization." Watch the full webinar where Ched offered this reflection, "Truth, Healing & Conservation: Tracing the Roots of California Ecocide, Seeking Fruits of Repentance" here: www.youtube.com/watch?v=0nRMKzqVrtE Full Transcript: We have here a text from Matthew chapter three, which is a sharp, concise challenge that resonates with the work before us. John the Baptist is a wilderness prophet whose core message is to call people who in his day were laboring under colonial occupation for century Palestine, to repent through a ritual baptismal covenanting. Here's what repentance is not, it's not private sorrow or anguish or shame feelings, which tend to animate either self-contempt or a desire for exoneration or cheap grace or protests of innocence. We can actually see this illustrated by the verses on either side of our focal verse. You see our verse eight are John's words, which are not directed to the crowds, but specifically to the authorities who have shown up to his wilderness revival. One might wonder whether they had shown up there in order to try to manage his popular movement as political operatives do. John's words, calling them out in the previous verse are harsh. He calls them a brood of Vipers that is dangerous snakes, but those words are based upon what is revealed in the following verse. But verse nine, unmasks their defensive discourse. Apparently John has heard these leaders presume their own ethnic national entitlement to innocence. "We have Abraham as our ancestor!" they protest meaning that they don't need to be accountable for contradictions in their social behavior past or present. Obviously we American Christians have our own versions of presumed innocence or virtue or entitlement or other kinds of prophylactic, self-defenses. So John needs to clarify for them and for us what repentance does mean. The word in Greek, metanoia, means to turn around: to turn around one's personal and political history in which one is entangled because it's moving in a destructive direction. So repentance involves concrete actions of direction change, trans-formation, repositioning, pivoting. In our context of the historic and continuing legacy of colonization, repentance as direction change necessarily involves both reparations and redistributive practices, communal and social. John's image of bearing fruit anticipates verse 10 in which he deploys an agricultural image (after all, he's talked mostly to peasants) of an ax, cutting down a tree that isn't bearing fruit. This ax is directed at the roots suggesting that we need a radical diagnosis, right? Radix means root. This image invites us to muster the courage to examine the roots of our continuing history of settler colonialism in California, which is the very work before us in this webinar tonight. And to muster the conviction to move beyond rhetorical contrition or ritual apologies in order to experiment with concrete acts of reparation and redistribution. Because it's these kinds of fruits that are necessary for the healing of both those who have been marginalized by our colonial history and those of us who have been privileged by it. So in this one sharp, concise challenge from the mouth of John, the Baptist: "bear fruits worthy of repentance," we find this strong gospel invitation to: One, confirm our own baptism by two, engaging more deeply the roots of the pathologies around us and within us and throughout our churches, in order that three, we will work to animate concrete efforts to turn our history around, through our collective discipleship of decolonization. That is the work of this webinar tonight, and it's the best way to conserve our common future. Amen.
By Karyn Bigelow Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough ways made smooth; and all flesh shall see the salvation of God. Advent is a season to look toward the birth of Christ. The second Sunday of Advent is about preparing for the coming of Christ and asking for God’s healing. The arrival of Christ on Earth was a moment where creation gave witness to the hope of incarnation. In this season of preparation and waiting, we can pray for the healing of God’s creation--healing for all living things and healing in our relationships. Christ’s arrival was the beginning of the path for us to be reconciled with God. Now more than ever we need to be healed and reconciled with the rest of creation. As we wait for Christ's ultimate return, we pray and act for the right relationship with each other and all living creatures. The Maryknoll Office for Global Concerns put it best, “We are reminded [during Advent] that God’s reign of peace will involve all creation, a reign of right relationship between all created things. This means our preparation for his coming must involve repentance for the ways in which we have sinned against God, our neighbors, and against creation itself.” This second week of Advent, we invite you to pray for creation and join in the work of reconciling as we and the rest of creation wait on Christ.
By Avery Davis Lamb Luke 21:25-28 Today is the start of the Advent Season. Together, we wait in eager expectation for the coming of the one through whom all was created and in whom all creation is held together. Advent is a season of darkness. As creation adapts to shorter days and longer nights, our hearts do too. It is a season when we are invited to reflect on the darkness around us, of which there is plenty. At the end of a year of record-breaking temperatures and climate disasters -- distress from the roaring of the sea and the waves -- we ought to reflect and remember the communities who are impacted by the creation crisis. We need to look with clear vision at the reality of destruction that is around us and the way God’s creation is crying out. In the midst of empire and oppression, we hold onto hope that our redeemer might be born in the midst of other creatures. And yet, in the midst of the darkness, we await a single flame. In the midst of empire and oppression, we hold onto hope that our redeemer might be born in the midst of other creatures. The hope that redemption is drawing near. This advent season, we invite you to embrace the darkness. Feel the depth of despair that surrounds us. From that place, light a single flame and prepare your heart for the coming of Christ and the hope that possibly -- through our work and God’s grace -- this world might be redeemed and restored.
|
About this BlogThis blog shares the activities of Creation Justice Ministries. We educate and equip Christians to protect, restore, and rightly share God's creation. Archives
June 2022
Categories
All
|
RSS Feed
