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At the edge of the Atlantic Ocean, where the tides rise and fall with the rhythms of creation, Christian leaders gather each year for a unique retreat—one that weaves together faith, science, and justice. Hosted at the Duke Marine Lab in Beaufort, North Carolina, the Pastoral Care for Climate Retreat equips ministry leaders with the tools, language, and spiritual grounding to guide their congregations in an era of climate crisis. For three years, Creation Justice Ministries has brought together pastors, theologians, and climate scientists to explore a fundamental question: How can the Church lead faithfully in response to the ecological challenges of our time? The answers emerge in community, through scripture and story, science and spiritual reflection, and the unmistakable presence of hope.   Equipped to Lead with Hope Many participants arrive with a deep concern for creation but uncertainty about how to lead on such a complex issue. Some serve congregations where environmental justice is rarely addressed—or even opposed. They leave emboldened, better equipped to preach, teach, and act. Kathy Ellis, one retreat participant, described the experience as “life-changing.” Engaging with climate scientists deepened her understanding and revealed a surprising reciprocity—the scientists, too, were moved by the faith leaders’ wisdom. “That inspires me to include un-churched populations whenever possible,” she reflected. The retreat bridges the divide between theology and science. Faculty from Duke Divinity School and the Nicholas School of the Environment offer insights on the moral and scientific urgency of climate change. Through storytelling, Bible study, and leadership exercises, pastors discover practical ways to integrate creation care into their ministries—whether through sermons, pastoral counseling, or community-based initiatives.  The Impact The impact is clear. Participants report increased confidence and frequency in preaching about climate justice, launching new efforts in advocacy, education, and disaster preparedness. Most importantly, these retreats affirm that Christian leadership in a climate-changed world is not just about knowledge—it is about courage, connection, and calling. As one pastor put it, “You can’t preach the same sermon to every congregation. You have to know where your people stand and where their hope is rooted.” Because the Church must not only care for creation—it must lead. This story is just one example of how Creation Justice Ministries is equipping leaders to respond faithfully to the climate crisis. For a first look at more highlights from the past year—including advocacy wins, congregational initiatives, and sacred storytelling--check out this sneak peek of our upcoming Impact Report.
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Whenever I am weary in body or in spirit, my soul longs for the ocean. With a busy and chaotic start to this year, I am feeling that longing deeply right now and as I sketch out my family’s plans for the summer, I feel the urgency of carving out even a day or two where I can hear the waves crash, feel the sand under my feet, and stare into the horizon and again feel that glorious feeling of smallness. It’s not a smallness that diminishes my worth. It’s the smallness that comes with awe and wonder. It is a smallness that takes me out of the center of the universe and reminds me that I am connected to a Creation that is much larger than myself.  Derrick Weston at Duke University Marine Lab during the Pastoral Care for Climate: Weaving Science and Theology for Justice Retreat (June 2024). It’s ironic that when so much of the Creation is contained within the ocean, the first inclination most of us have when considering Creation Justice is to think about what is happening on land. How much more self-centered can one get than to ignore over 70% of the planet being covered with ocean and more than 90% of the living things on this planet being found below its surface? How can we so easily overlook the source of the water cycle we depend on as well as the food source of much of Earth’s population? How can we so easily take for granted that it is the ocean that is absorbing so much of the carbon that we put into the air? Even as the news of our planet’s warming becomes far more dire, we have to acknowledge that we’d be far worse off if the ocean wasn’t partially shielding us from the effects of our own actions. Several recent recommendations led me to watch the 2017 documentary “Chasing Coral”. The film follows a group of scientists examining the effects of the warming ocean on the coral reefs, specifically, the Great Barrier Reef off of Australia’s coast. The film demonstrates how vulnerable coral are to the rising ocean temperatures as time lapse photography shows the gradual bleaching and decay of the reef. In many ways, these coral are the canary in the coalmine of climate change, warning of what can happen to entire ecosystems due to continual warming of the planet. The film is also one of the most vivid images of climate grief that I have seen. Zackery Rago, one of the young scientists who has had a lifelong obsession with coral reefs and harbored deep desire to visit the Great Barrier Reef gets a chance to do just that in the film. As he photographs the reef over time, you can see the sadness overcome him as he watches firsthand while this ecosystem that he deeply loves and has longed to see disintegrates before his eyes. As he prepares himself to share his findings with a room full of scientists, he steels himself, saying he just has to get through the presentation without crying. While he manages to do so, many in his audience can’t contain their tears.  Our oceans are under threat from the effects of climate change. There are also the more direct, immediate threats of overfishing, pollution, and development. In recent years, Creation Justice Ministries has been actively working to protect Blake’s Plateau off of the coast of Georgia. This wildly biodiverse area which also serves as a sacred site to the Gullah/Geechee who recognize it as a place where many of their ancestors died during the Middle Passage, remains under threat from fossil fuel companies and other extractive industries. At some point, our society needs to take a long, hard look in the mirror and ask itself how many natural treasures we are willing to destroy to fuel our economy.
June is ocean month. We have prepared a special episode of the Green Lectionary in which I speak to scientists, ocean advocates, and preachers about what it means to preach about the ocean. The responses are insightful, poignant, and inspiring. We encourage you to listen and think of ways that the ocean can be a part of your worship this month, even if you are landlocked. Beaches will be crowded this summer. The ocean calls to many of us, offering us refreshment, renewal, and perspective. In return it asks us to remember that we are a small part of an interconnected Creation. Over the course of the biblical witness, the ocean represents chaos, strength, terror, and fear. Yet it is also the place where Creation begins and nourishment is found. The ocean asks for and deserves our awe, reverence, and protection. Derrick Weston Director of Theological Education and Formation Creation Justice Ministries FOR IMMEDIATE RELEASE May 8, 2025 PHOENIX, AZ – On Tuesday, a group of ecumenical Christian leaders affiliated with Creation Justice Ministries gathered in prayerful solidarity at a vigil in Phoenix, Arizona, to stand with the San Carlos Apache in their struggle to protect Chí’chil Biłdagoteel, known in English as Oak Flat. The gathering coincided with a key federal court hearing that could determine the future of this sacred site.
“Oak Flat is as holy to the Apache and other Indigenous people as Mount Zion is to followers of Abrahamic traditions. The mountain and the flat both manifest the brilliant glory of their Creator. Oak Flat was not created for corporate copper miners to exploit. It was created to give life and sustenance and spirit to generations of humans and creatures and ecosystems. To mine Oak Flat is to degrade God's sacred creation and to literally crater our nation's commitment to religious freedom.” — Rev. Jenny Phillips, Director of Environmental Sustainability, United Methodist Church General Board of Global Ministries, Creation Justice Ministries board member The Trump administration has signaled it will soon publish a final Environmental Impact Statement (EIS), triggering the land transfer process. By doing so before the U.S. Supreme Court has ruled whether it will take up the Apache Stronghold case, the administration is actively circumventing the judicial process and rushing forward with a decision that could irreversibly destroy a sacred site. The proposed copper mine would create a 1.8-mile-wide, 1,000-foot-deep crater and generate more than a billion tons of toxic waste, permanently desecrating lands held sacred by the Apache and other Indigenous peoples.
“The intentional destruction of a holy site for short-term greed is a declaration of war against all holy sites such as the Temple Mount, the National Cathedral, or your local church. Just as the people of London deflected the bombs of Hitler that were falling on St. Paul, people all over this country are walking in solidarity with the Apache Stronghold to protect Oak Flat. Our country is founded on religious liberty for all, and should be especially so for the religious expression that is most native to this land.” — Rev. Sarah Macias, Alliance of Baptists, President of the Creation Justice Ministries Board Oak Flat has been protected from mining since 1955 and is listed on the National Register of Historic Places as a Traditional Cultural Property. Its religious and cultural significance has been recognized by a broad interfaith coalition, with over 100 faith-based organizations previously supporting legislative efforts to protect the site.
Additional Quotes from Faith Leaders “An image that captured the generational impact of saving Oak Flat for me, was seeing an older woman in a wheelchair next to several very young children, all coming together to protect and preserve the past and the future of this sacred land.” — Sharon Felton, Congregational Advocacy Manager, Cooperative Baptist Fellowship, Creation Justice Ministries Board Member “Those who root their faith in the Bible are very familiar with the concept of the Holy Land and the idea that the generational inheritance of a land is one of the most sacred aspects of our relationship with God. As a result, it provokes the deepest and strongest of emotions to think that the sacred land of the San Carlos Apache People for generation after generation could be desecrated and destroyed in the pursuit of profit as a result of our government’s actions.” — Brooks Berndt, Minister for Environmental Justice, United Church of Christ, Creation Justice Ministries Board Member “I was touched by the Oak Flat March. I am so glad that I could be there to support this most worthy cause of the Indigenous people being taken advantage of once again. This is a very sad situation of greed. It was wonderful to hear the speeches, the songs and the drummers. It was truly an evening of the community coming together in support of the San Carlos Apache.” — Dr. Jeanette Bouknight, Christian Methodist Episcopal Church, Creation Justice Ministries Board Member “As Chair of the Social Justice Commission of the National Baptist Convention of America, I stand in unwavering solidarity with the Apache Stronghold to defend Oak Flat—sacred land that must never be desecrated for corporate gain. Environmental justice is a moral mandate, and we join our Indigenous siblings in declaring that holy ground is not for sale.” — Rev. Dr. Keyon S. Payton, Chair of the Social Justice Commission of the National Baptist Convention of America, Creation Justice Ministries Board Member
Nestled in the heart of rural West Virginia—where extractive industries dominate both the economy and the culture—one congregation is choosing a different path: the path of creation justice. Recently, Pastor Elizabeth, the only female pastor in her local area, reached out to Creation Justice Ministries seeking support to deepen her congregation’s environmental advocacy. What followed was a rich and inspiring conversation between Pastor Elizabeth and CJM’s Federal Policy Advocate, Madison Mayhew. Pastor Elizabeth leads a vibrant and passionately progressive church with a deep commitment to creation care. Over the years, her congregation has taken bold steps to live out their values: installing solar panels on their church roof, cultivating a thriving community garden, and serving as a regional recycling hub. In fact, their church accepts recyclables from neighboring counties that lack proper facilities—personally transporting materials to ensure they don’t end up in a landfill. It’s a ministry of hope and hands-on action. Yet, their story doesn’t stop there.  During a recent roof repair, the congregation had to temporarily remove their solar panels. In that short time, their monthly energy bills skyrocketed from $100 to $600. The cost difference was a striking reminder of the tangible, economic impact that clean energy can offer to communities striving for both environmental and financial sustainability. Despite being located in a region where creation justice isn’t always celebrated, this congregation continues to lead with courage, conviction, and compassion. They are a testament to how small, determined communities can drive powerful change—rooted in faith, resilience, and care for God’s creation. Pastor Elizabeth’s story is also a reminder of why our work at Creation Justice Ministries matters. Supporting and amplifying the voices of grassroots congregations is essential to the broader movement for environmental justice. Following their conversation, Pastor Elizabeth signed up to become a Creation Justice Advocate—taking on new roles as an online, congregational, and congressional district advocate. We’re honored to walk alongside leaders like Pastor Elizabeth—those who are doing the work of justice not only on Sunday mornings, but every day of the week, in the communities they call home.  To Touch the Wounds of Creation: Learning from an Endangered Plant About the Hope of Resurrection4/30/2025 I spent today with a dying creature. Michaux’s sumac (Rhus michauxii) is a small shrub endemic to the southeastern United States. I visited this friend this morning at the North Carolina Botanical Garden. It’s hard to spot among the green undergrowth—humble, unassuming, and utterly cute with soft hairs that seem to invite a loving pet. It is also an endangered species. Listed as endangered under the U.S. Endangered Species Act since 1989, Rhus michauxii is threatened primarily by habitat loss from development, road construction, and fire suppression. It needs periodic burns to survive. Fewer than 30 natural populations remain, most of them fragmented and declining. Although it reproduces by seed and underground rhizomes, many of its populations are clonal—lacking the genetic diversity needed for long-term survival. Conservation efforts continue, but its future is uncertain. Rhus michauxii is one among thousands of species facing disappearance in what scientists call the sixth mass extinction—an epoch not caused by natural disaster, but by human activity. Habitat destruction, pollution, climate change, and invasive species are driving an accelerated loss of biodiversity, one we are living through in real time. To sit with an endangered plant like Rhus michauxii is to confront the spiritual and moral crisis of this age: that our choices are reshaping the web of creation. And yet, it is also to practice a kind of gritty, resurrection hope—one that touches the wounds of the world even as it longs for its restoration.  I decided to visit Rhus michauxii because, this Easter season, I want to spend time with creatures facing extinction. May 19 is Endangered Species Day—a time to remember, to bear witness, and to work for the protection of our creaturely kin who are dying, largely because of us. So, sitting with R. michauxii is my Easter practice. It feels strangely appropriate to hold vigil with a dying species in the season of resurrection. Maybe I’m drawn to the paradox—or maybe I’m drawn to the hope that the resurrection of Christ extends not only to human bodies but to all creation. What does the threat of extinction mean in the Easter season? I can’t answer that from a distance. It’s not a question to solve in the abstract. So I go to where Rhus michauxii lives. I sit beside it. I listen. I watch. I wonder. My Anabaptist friends sometimes speak of the gospel of all creatures. Doug Kaufman, director of the Anabaptist Climate Collaborative, often references Hans Hut, who wrote: “The gospel of all creatures is about nothing other than simply Christ the crucified one. But not only Christ the Head was crucified, but rather Christ in all his members. This Christ is what is preached and taught by all creatures. The whole Christ suffers in all members."  The lectionary reading for this past Sunday was the Gospel of John, chapter 20, when Jesus appears to the disciples. We learn in this passage, as Jesus invites Thomas to touch his wounds, that through the resurrection Jesus carries his wounds. His hands still bear the suffering of the cross, even as his body has been transformed. The extinction of every creature is a nail in the hand of creation. Each vanishing species, dearly loved and divinely made, is a wound in the body of God. Even as we pray for resurrection and work for restoration in this Easter season, maybe bearing witness to the wounded hand of our endangered species is a sacred act. It is a holy thing to witness the disappearance of life. To hold vigil with creatures, human and more-than-human, whose presence is being transformed. So I’m walking back to sit again by my sibling Rhus michauxii. To put my fingers in the wounds of creation. To sit beside this humble prophet in leafy disguise: cute, a little fuzzy, and carrying a message the world doesn’t want to hear. And perhaps—just perhaps—to find what it means to practice resurrection.
In the heart of Detroit and its surrounding neighborhoods, congregations are reimagining what it means to steward the land—and the Spirit is moving through gardens.  During a recent visit to Michigan, Derrick Weston, Creation Justice Ministries’ Director of Theological Education and Formation, had the opportunity to witness firsthand how local churches are participating in our Thriving Earth project, transforming their properties into spaces of restoration, nourishment, and hope. At New Bethel Missionary Baptist Church in Pontiac, Michigan—where CJM board member Rev. Keyon Payton serves as pastor—a vision is growing. The congregation is working with their assigned community scientist to bring new life to a currently undeveloped plot of land beside their church. While their numbers have decreased in recent years, their commitment to serving their neighbors is growing stronger. With an abundance of land and a heart for innovation, they are discerning how best to turn open space into a community garden that will not only feed bodies but also build relationships and deepen their connection to the land. A similar story is unfolding at Nazarene Missionary Baptist Church, pastored by Rev. Kevin Harris. This congregation already plays a vital role in food distribution for the surrounding community—and now they’re hoping to supplement that ministry with food they grow themselves. During his visit, Derrick met Rev. Harris and Amanda, a staff member from the Thriving Earth team, who walked the grounds where the garden may soon take root.
Rev. Harris spoke of being inspired by a nearby vibrant community garden, imagining how his church could not only grow food but also grow trust, collaboration, and a deeper sense of neighborhood resilience.
With support from the Thriving Earth initiative and the passion of local leaders, churches like Nazarene Baptist are becoming anchors for food justice and environmental healing. This work reflects the heart of what Thriving Earth is about: helping churches live into their call to care for creation in tangible ways, using the land they already steward to meet urgent needs and cultivate hope. As these gardens begin to take shape, they offer a glimpse into what it looks like when faith, science, and community come together for the good of all. We will continue to keep our Creation Justice community updated as the Thriving Earth projects continue to evolve, but for now, we celebrate the seeds being planted—both literal and spiritual—by congregations choosing to grow something beautiful in the midst of challenges. As the year began and the new realities of our world’s landscape began to come into focus, the frigid temperatures, short days, and long nights of winter felt like a fitting backdrop to what was happening in the hearts and minds of millions of Americans. It felt cold, lifeless, and chilling. We had the promise that life was there somewhere under all of that solemnity and yet it felt far off and no one could blame you if you had your doubts about the seasons turning… …but spring is relentless. Even as the horrors continue to unfold, and in some cases multiply, there is no denying the truth that a new season is upon us. On mornings when it would be easy to despair, our eyes are drawn to the daffodils and crocuses springing up in our yards. There are more and more hours of sunlight available to us when we clock out of work, reminding us that light is beginning to turn the tide. And depending on where you live, maybe it’s not exactly warm yet, but those few moments where you can sneak outside without a jacket feel like freedom! Even the rain feels like a life-affirming alternative to the snow. Spring is here.  No, spring doesn’t make everything better. It doesn’t undo the trauma and fear of the last few months nor does it preclude the inevitable pains that are still on the horizon. But there is a promise that comes along with the shifting of the seasons. The promise is that not only is change possible, change is inevitable. But there is a promise that comes along with the shifting of the seasons. The promise is that not only is change possible, change is inevitable. What’s not inevitable is whether change will be for better or for worse. That’s why even as we pray and hope, we also speak out and work. Like the flowers that will bloom this season, the change that will come will be based on the seeds that we plant. It’s not enough to say that what we have now is cruel and unjust, though it is in many ways. We must also start to give shape to the world as we imagine it to be. Spring is a time for imagination!  Every year at this time, I look over my garden and I see the first signs of perennials that I have planted in previous years beginning to wake up. Beyond that, I see a blank canvas of soil and I dream. I dream of lettuce and kale and other leafy greens, I dream of bright sunflowers and marigolds. I dream of tomatoes and peppers. In my dream there are no weeds! I dream of all of the life that could come from my garden, but I’d be a pretty terrible gardener if I left it to dreaming. Seeds need to be planted, soil needs to be turned, and yes, weeds need to be pulled. Spring is for action! Paul told the Corinthians “if anyone is in Christ, that person is a new creation: everything old has passed away; look, new things have come into being!” A new creation doesn’t magically appear as much as we’d like for it to. Being “in Christ” means walking the road He walked, a road of compassion, forgiveness, and sacrifice. It means naming evil for what it is and offering an alternative way of being. As Lent comes to a close and Easter comes into focus, we’re reminded of what it might cost us to declare that the old things are “dead” and lead to more death. But spring is the time when we clear away what has died to make room for what will come. Spring is relentless. It comes even when it feels the winter inside of us will be eternal. Spring is relentless. It comes even when it feels the winter inside of us will be eternal. " It comes despite our exhaustion, our outrage, our cynicism, and our hopelessness. It comes declaring that it’s time for new life, whether we’re ready for it or not. And it invites us to be a part of the rebirth.
May we people who answer the call of spring for the sake of God’s people and God’s Creation. Derrick Weston Director of Theological Education and Formation Creation Justice Ministries At that very hour some Pharisees came and said to him, ‘Get away from here, for Herod wants to kill you.’ He said to them, ‘Go and tell that fox for me, “Listen, I am casting out demons and performing cures today and tomorrow, and on the third day I finish my work. Yet today, tomorrow, and the next day I must be on my way, because it is impossible for a prophet to be killed away from Jerusalem.” Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing! (Luke 13:31-34)  As he prepares himself and his disciples to enter Jerusalem, Jesus is confronted by the very real threat posed to him by the powers that be. Herod, he’s reminded, has both the desire and the ability to kill him. As he often does, Jesus draws on parallels from nature to contrast who is he as opposed to his adversary. Herod is a fox, wily, lethal and ultimately cowardly. Jesus, is a mother hen, protective and self sacrificial using what power she does have to preserve life. In this moment we see two contrasting views of power, a decidedly masculine one, though female foxes are no less lethal than their male counterparts, and a decidedly feminine one. In the introduction to their collection of essays All We Can Save: Truth, Courage and Solutions for the Climate Crisis, Ayana Elizabeth Johnson and Katherine Wilkinson discuss the rise of climate leadership that is coming from women and girls. “Look around and you will see on the rise climate leadership that is more characteristically feminine and more faithfully feminist, rooted in compassion, connection, creativity, and collaboration”. It’s not hard to see in this model of leadership a more Christ-like way of being in the world. Johnson and Wilkinson offer four characteristics of the feminine models of leadership that they celebrate in their book. First, is a focus on making change rather than being in charge. “We see women and girls moving beyond ego, competition and control which are rampant in the climate space and impede good work”. Power is found by laying aside individual accolades for a common goal. Second, is a commitment to responding to the climate crisis in a way that heals systemic injustices rather than making them worse. “Equity is not secondary to survival,” they argue, “it is survival”. “Equity is not secondary to survival,” they argue, “it is survival”. Third is an appreciation for leading from the heart and not just from the head. This is a recognition of the emotional (And spiritual) toll that this crisis has on all of us and the need to lead with our whole selves. Finally, there is a recognition that building community is fundamental to building a better world. These leadership principles echo the basic tenets that eco-feminist thought has been built on over the last five decades: gender equality, revaluing of non-patriarchal/non-hierarchical structures, respect for organic processes, holistic connections, and the merits of intuition and collaboration.
As we continue to explore the themes of our annual resource, The Power of God: From Extractive Theology to Transformative Faith, it’s hard to ignore that much of what we hold up as ideal uses of power could be seen as feminine. We fully embrace that idea! Much of what has been extractive about our world can be traced to patriarchal notions of domination that desperately need to be rejected and countered. As we move into Women’s history month, we celebrate the women in both the climate movement and the church who have used their power to lead in ways that build connection, preserve life, and and allow for the fullest measure of human flourishing. All quotes taken from All We Can Save: Truth, Courage, and Solutions for the Climate Crisis. Ed. by Ayana Elizabeth Johnson and Katharine K. Wilkinson. (One World Trade, 2021). Click here to download The Power of God: From Extractive Theology to Transformative Faith resource. Derrick Weston Director of Theological Education and Formation Creation Justice Ministries For the second year in a row, Creation Justice Ministries hosted a songwriting retreat to bring the themes of our annual resource, The Power of God: From Extractive Theology to Transformative Faith, to life through music and worship. With generous support from the Calvin Institute for Christian Worship, this year’s retreat gathered an incredible group of songwriters at Sister Grove Farm, a beautiful retreat space owned and operated by Creation Justice Ministries’ Board President, Sarah Macias. At the heart of this gathering was Ken Medema, the renowned singer-songwriter and storyteller who has been composing and performing for over 50 years. Ken, who is legally blind, has an extraordinary gift for musical improvisation and has worked with communities across the world to create songs that reflect their unique stories. Once again, he served as the retreat’s primary coordinator, guiding our team of songwriters through an inspiring creative process. You can read more about Ken's story here.  A Gathering of Songwriters The group of musicians included both returning and new voices: 🎵 John and Alyssa Creasy – A married duo from Pittsburgh, they have been performing together since high school as the leaders of This Side of Eve, blending folk, rock, and worship music. 🎵 Julian Reid – A musician, speaker, and writer, Julian is the founder of Notes of Rest®, a ministry that invites the weary into God’s rest through biblical reflection and Black music traditions. 🎵 Darrell Adams – A singer-songwriter from Louisville, Kentucky, and the executive director of MedWater, an organization dedicated to community-driven clean water solutions. 🎵 Mark Miller – A Professor of Music at Drew Theological School, Mark has dedicated his career to creating music that inspires justice and inclusion in faith communities. 🎵 Lindy Thompson – A poet and lyricist from Franklin, TN, Lindy’s work explores themes of faith, justice, and connection. 🎵 Thomas Graham – A talented bass player and singer from Kentucky, bringing depth and rhythm to the creative process. A Journey of Reflection and Creation
Before gathering in person, the songwriters met twice—first, to build community and get to know one another, and later to hear a presentation on the impacts of extraction on the climate, grounding their creative process in theological and ecological reflection. At Sister Grove Farm, they spent three days immersed in collaboration, worship, and songwriting. They listened to one another’s music, explored the themes of The Power of God, and reflected on how faith, justice, and creation intersect through song. Dr. Brian McLaren, author of Life After Doom, joined the retreat, offering insights on finding hope and purpose in the face of ecological crises. By the end of the retreat, these gifted musicians had crafted seven original songs, each one a powerful expression of faith, justice, and transformation—a call to reimagine power and renew our commitment to creation. Music as a Call to Action The songs born from this retreat will be featured in The Power of God resource, providing churches and faith communities with worship materials that inspire action. Music has always been a powerful tool for justice, and these songs serve as a reminder that faithful resistance and renewal can be woven into our worship and daily lives. We are incredibly grateful to Ken Medema, our songwriters, the Calvin Institute for Christian Worship, and Sister Grove Farm for making this retreat possible. Listen to the seven songs and learn more about The Power of God: From Extractive Theology to Transformative Faith by clicking here.
Emergence and Perichoresis Ecologically, we call this emergence. Emergence is when distinct patterns and behaviors emerge out of complex parts. One example is starling murmurations, where thousands of individual birds move in synchrony, creating fluid, ever-changing patterns in the sky without a single leader directing them. Each bird responds to her neighbors, and together, they form something beautiful and dynamic—more than just the sum of individual movements. This emergent behavior reflects a deep truth about creation - that the interplay of relationships and interconnections creates new possibilities. Theologically, I can't help but think of perichoresis, the divine dance of mutual indwelling between the Persons of the Trinity. In perichoresis, the three persons of the Trinity exist in a relationship so deeply interconnected that their unity does not erase their distinction but rather enhances it. Just as starlings in murmuration create something greater than themselves through relationship, so too does creation find its fullest expression in the interweaving of all its elements—water, plants, sky, and creatures—held together by the breath of God. And, of course, the elements themselves are significant: the goodness of green life, the sanctity of water in our traditions, the cross over all in creation, and the dove, symbolizing creaturely life, unity and ecumenism. Christ Over All Overarching all these elements is the cross, reminding us that in Christ “all things hold together” (Colossians 1:17). This cosmic Christ is not just the savior of human souls but the one through whom all creation finds its purpose and healing, the one through whom all things are reconciled. This isn’t just poetic metaphor - it’s a radical claim about our relationship with creation: that we are tasked with Jesus’ ministry of reconciliation, partnering with Christ in healing and restoration. Yet the cross also confronts us with the reality of suffering—human and ecological. Creation itself groans, as Paul writes in Romans 8, awaiting redemption. The cross stands at the intersection of that groaning, revealing both the depth of the world’s wounds and the depth of divine love. The suffering of Christ is not disconnected from the suffering of the earth. The same forces that exploit and crucify—the logic of domination, extraction, and violence—are the forces that desecrate creation, treating it as expendable rather than sacred. But the cross is not the end of the story. In Christ’s resurrection, we see that suffering and destruction do not have the final word. The empty tomb is a sign that new life is possible, that what is broken can be restored, that even in a world scarred by climate crisis, there is hope for renewal. The resurrection is not just about individual salvation; it is the first fruit of a new creation, the cosmic reconciliation through which heaven and earth are joined again.
The Dove I want to take a moment to share more about the dove in our logo. On one level, the dove represents unity and peace-- a fitting symbol for our ecumenical work bringing together Christians across communions and denominations to care for God's creation. But the dove's significance runs deeper through our scriptural tradition. I want to offer a triptych of scriptural stories about the importance of the dove to our work: Noah's Ark: We meet the dove in Genesis when it is sent out from Noah's ark into a world transformed by climate catastrophe. The dove returns with an olive branch, not just signaling the recession of waters, but bearing witness to life's resilience. In our climate-changed world, this dove reminds us that even in the midst of loss and transformation, hope may be found. Even in the midst of the destruction of the world, resilience and regeneration are possible. It reminds me, too, of these words from Timothy Gorringe: "I suggest that in the face of the present global emergency, ark building might be the task to which theological ethics leads us." Jesus' Words in Matthew 10: As Jesus sends his disciples out on their ministry into a hostile world, he says "Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves." Like those first disciples, today we face powerful opposition as we work for creation justice, particularly in our policy work. The dove's innocence is not naïveté but rather a gentle and pure-hearted commitment to truth and justice in the face of systemic challenges. When we advocate for creation, we must combine the strategic wisdom of the serpent with the dove's unwavering dedication to love and to seeking what is right - especially when confronting the "wolves" of injustice. Jesus' Baptism: Finally, at Jesus' baptism, the Spirit descends like a dove, joining heaven and earth in that sacred moment. The same waters that destroyed in Noah's flood now become waters of blessing and new life. The dove's presence reminds us that all of creation - water, air, land, creatures - participates in God's work of redemption. When we gather at the baptismal font or beside streams and rivers, we remember that these waters are both holy and ecological, sustaining both physical and spiritual life. The dove invites us to see all of creation as coursing through with divine presence. A Visual Theology of Creation Justice This work of creation justice rests on three pillars - protect, restore, and rightly share God’s creation. These are pillars we sometimes call the three "E's": Ecology, Eschatology, and Economy. We protect God's ecology, recognizing that every creature and ecosystem reflects divine love. We participate in God's eschatology by restoring creation, bringing heaven to earth. And we engage in God's economy by ensuring creation is rightly shared among all members of God's household. In this way, our logo becomes more than a simple representation of nature. It is a visual theology that reflects both the mystery of divine communion and the ecological truth that life flourishes through connection. Through Christ, who holds all things together, we are called to the work of creation justice - protecting, restoring, and rightly sharing God's good gift of creation. This is not just environmental activism with religious language; it's a fundamental expression of Christian faith and practice. When we work for creation justice, we participate in God's ongoing work of reconciliation, where heaven and earth are joined once again, and all creation flourishes as God intended. - Avery Davis Lamb is Executive Director of Creation Justice Ministries.
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