Moving Beyond the Defensive Game: A Conversation with Kyle Crider of the People’s Justice Council7/8/2024 
Molly Johnson (MJ) spoke with Kyle Crider (KC) of People’s Justice Council about moving from a resilience to restoration approach in the face of climate change.
MJ: Tell us about your “From Resilience to Restoration project?
KC: Restoration is now pretty much our biggest umbrella. In 2022, we were awarded a $300,000 grant from the National Academies to do the “From Resilience to Restoration” (FRTR) program. We were pleased that they loved our approach of reaching out to houses of faith in frontline communities, because as you know very well, these are already acting as resilient centers. But like the wise old coach says, we can't win if we play a purely defensive game. So, we want to shift the needle from resilience to restoration. To do so, we developed this “3 E” framework. 1. Ecological Restoration - we all know why that one that's vital. 2. Economic Elevation - in frontline communities, we're not talking about restoring the economy, we're talking about elevating the economy to a level it's never been. 3. Ecumenical Restoration, which we use in a broader interfaith sense, not just Christian interdenominational in its traditional usage, because we work with houses of all faiths. We have a three tier framework - the top tier is the national resource, where we're sharing wonderful articles that have anything to do with resiliency and restoration. Then we have the state hubs in the Gulf South where we’ve worked with partners from Texas to Florida. Finally, we have restoration plans at the Frontline community level, where our real emphasis is. I'm glad to say thanks to our wonderful partners, we work with dozens of communities across the south. And we have spent a lot of time traveling and documenting their wonderful stories.
MJ: How does your work encourage “faithful resilience?”
KC: In terms of the ecumenical restoration, we all know that we got to combat the toxic theology that’s put us in this situation - the sort of thinking that Jesus is coming tomorrow and it's all gonna burn so you know why should we care about endangered species or social justice or any of the things Jesus talked about? We have got to combat that toxic theology with love and with a positive restoration theology. Frontline communities are already doing this in a very practical way. They're already acting as resilient centers. I’ve said before, it's almost like the loaves and fishes miracle in the Bible, when we got the representatives of the frontline communities together and talking, we found that this person's needs over here are met by this person's resources over here. We weren’t there to help them, we were just amazed as these connections were made, just by getting the faithful together in the same room. There are some real wonderful stories coming out of all that. That's faithful resiliency.
MJ: What inspired your action?
KC: I think of the quotation about Archimedes lever: “Give me a lever long enough and a fulcrum on which to place it and I shall move the Earth”. Well, these houses of faith are a powerful lever to move the Bible belt, the Gulf South and the whole world.
MJ: What would be your hope for the future of this project?
KC: We have lots of hopes. Our first cohort wrapped up in August 2023 after an 18 month grant. We would love a second cohort. We want the first cohort to be the groundbreakers, not the end. So the next phase we want is to take FRTR to the whole South and beyond. One of the immediate needs that requires help from all of our wonderful partners, CJM included, is to match resources for these community needs. Because yes, we have had many Loaves and Fishes moments, but it's hard to find places in the south, anywhere close to where we're working that is not a Justice40 community. We desperately need to funnel federal funding and private grants into the communities. An upcoming project we have, inspired by a conversation with a private funder, is to set up a trip so that funders can visit frontline communities and meet folks in person. MJ: What would you tell someone interested in pursuing a similar goal? What is something you would like the Creation Justice community to know? KC: The last thing I’ll say is that resilience work is vital. We're all doing resilience work. But when you're implying to a frontline community that “we're here to help you become more resilient”, it sounds like “we're here to help you roll with the punches.” We've got to stop pummeling our frontline communities. That's why as vital as resiliency is, it's not enough. You can’t win by playing a purely defensive game. So we want to shift that emphasis to restoration. In ecological restoration, that means native species, biodiversity, preserving the mangroves, planning on the coast, or whatever. For economic elevation, it's things like worker-owned coops, keeping the dollars in the community where they belong, and keeping the dollar stores and community destroyers out. You can see lots of shining examples featured in the FRTR videos.
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Psalm 123 1 To you I lift up my eyes, O you who are enthroned in the heavens! 2 As the eyes of servants look to the hand of their master, as the eyes of a maid to the hand of her mistress, so our eyes look to the LORD our God, until he has mercy upon us. 3 Have mercy upon us, O LORD, have mercy upon us, for we have had more than enough of contempt. 4 Our soul has had more than its fill of the scorn of those who are at ease, of the contempt of the proud. Mark 6:1-13 1 He left that place and came to his hometown, and his disciples followed him. 2 On the sabbath he began to teach in the synagogue, and many who heard him were astounded. They said, "Where did this man get all this? What is this wisdom that has been given to him? What deeds of power are being done by his hands! 3 Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?" And they took offense at him. 4 Then Jesus said to them, "Prophets are not without honor, except in their hometown, and among their own kin, and in their own house." 5 And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. 6 And he was amazed at their unbelief. Then he went about among the villages teaching. 7 He called the twelve and began to send them out two by two, and gave them authority over the unclean spirits. 8 He ordered them to take nothing for their journey except a staff; no bread, no bag, no money in their belts; 9 but to wear sandals and not to put on two tunics. 10 He said to them, "Wherever you enter a house, stay there until you leave the place. 11 If any place will not welcome you and they refuse to hear you, as you leave, shake off the dust that is on your feet as a testimony against them." 12 So they went out and proclaimed that all should repent. 13 They cast out many demons, and anointed with oil many who were sick and cured them.  The Lord who is enthroned in the heavens, the one whom the people of God serve as their mistress or master, came down to his people, and they dishonored him like the prophets of old. In answer to their prayer for mercy, Jesus came to end the contempt of the proud but was rejected. There is so much that feels backward here. How can God come as part of creation? Why did God come in such a “normal” way that people didn’t even recognize him?
Instead of performing an even greater miracle to prove his identity as God, Jesus sent the disciples out with nothing, asking them to trust God to provide for their needs through the acts of others. Again, I ask myself, why this way? Why choose to work through creation when you can just make things happen yourself, God? These questions lead me to a response of great awe and comfort: God chooses to work through the ordinary and makes it extraordinary. God chooses to deify creation instead of rejecting it and to transform the world through love and faith instead of force and fear. God came through Mary as part of creation. While we know nothing was ordinary about his birth, from the outside, it seemed plain—a child born to an ordinary woman. But God honored and loved the ordinary act of mothering and birthing by being born through a woman. He grew up in Nazareth with his relatives, family friends, and neighbors. His childhood must have seemed ordinary, for the people of the town could not believe the miracles and teachings that Jesus performed when he returned during his ministry. When Jesus visited his hometown, he did what one would ordinarily do—he went to the synagogue on the Sabbath. Jesus didn’t say, “Come to the new building I made appear out of thin air and listen to my new teachings!” Instead, he went to the normal meeting place and transformed the understanding of the Scriptures, teaching with boldness. Even the act of performing miracles to bring the kingdom of God to earth shows that God is not interested in leaving or annihilating creation but transforming and renewing it. To bring the Kingdom to earth means to heal bodies and make them well, to see that things are not quite right but carry the seed of the divine waiting to be resurrected. Thankfully, all will be transformed like the resurrected body of Jesus—physical and divine, not a purely spiritual awakening that leaves earth for the celestial kingdom. The firstborn of all creation is the Kingdom of God. Let us see how Jesus came in “ordinary time” to make the extraordinary happen and how we can work with creation to bring the Kingdom of God. Let us see the seed of God in all things, praying for resurrection. Caroline Hiler is a Seminary Intern at Creation Justice Ministries. 2 Corinthians 8:7-15 7 Now as you excel in everything--in faith, in speech, in knowledge, in utmost eagerness, and in our love for you--so we want you to excel also in this generous undertaking. 8 I do not say this as a command, but I am testing the genuineness of your love against the earnestness of others. 9 For you know the generous act of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich. 10 And in this matter I am giving my advice: it is appropriate for you who began last year not only to do something but even to desire to do something-- 11 now finish doing it, so that your eagerness may be matched by completing it according to your means. 12 For if the eagerness is there, the gift is acceptable according to what one has--not according to what one does not have. 13 I do not mean that there should be relief for others and pressure on you, but it is a question of a fair balance between 14 your present abundance and their need, so that their abundance may be for your need, in order that there may be a fair balance. 15 As it is written, "The one who had much did not have too much, and the one who had little did not have too little." Wisdom of Solomon 1:13-15, 2:23-24 1:13 God did not make death, and he does not delight in the death of the living. 14 For he created all things so that they might exist; the generative forces of the world are wholesome, and there is no destructive poison in them, and the dominion of Hades is not on earth. 15 For righteousness is immortal. 2:23 For God created us for incorruption, and made us in the image of his own eternity, 24 but through the devil's envy death entered the world, and those who belong to his company experience it.  There are diverse Christian perspectives on the fundamental questions of life, Creation, and resources. Some adhere to a ‘scarcity’ mindset, believing that resources are limited and must be used wisely. Others embrace an ‘abundance’ mindset, trusting in a plentiful provision. Similarly, some believe that God, being completely sovereign, ordains all things, while others think that God is all-powerful but allows beings to have agency and creativity.
While our passage does not answer these questions specifically, it offers insight into how we should live our lives in relation to these views. Paul urges the Corinthians to be generous, just as the Lord Jesus was generous. He does not ask the poor to become poorer by giving up every penny but encourages those with abundance to share so that there may be enough for everyone. Paul references the story of manna in the desert after the Exodus, where God provided daily food from heaven, ensuring enough for everyone to live. He emphasizes that those with more should imitate Christ by sharing with those who have none, ensuring no one is in need. It is noteworthy that in almost all places in the letters of the New Testament where the lordship of Christ is discussed, it serves to provide an ethic of behavior. Because Christ, who was rich, became poor for our sake so that we might become rich, those who are rich should give to those who are poor. Today it could look like having a garden to provide fresh vegetables to those who cannot afford them, advocating for clean water, or helping in disaster relief. The Wisdom of Solomon is part of the apocryphal books written between the Old Testament and New Testament. It is considered canonical in some traditions but not in others. Even if one does not view it as canonical, it can be helpful to think of it as commentary on the Old Testament or the stories that occurred between the return from exile and the coming of Jesus. In this passage, the author contemplates death and envy, finding them so terrible that they conclude there is no way God could have created them. The author believes that God made Creation good and that the devil brought Hades, evil, death, and envy. They seem to conclude that God created the world with an abundance framework, but the works of the devil have caused this to change. Whether one agrees with the author of Wisdom of Solomon or not, they raise a good point. God intended for Creation to be a place of abundance, mutual generosity, and life. However, the works of darkness—envy, covetousness, and greed—can create a scarcity of resources. So, whether you view the world with a mindset of scarcity or abundance, if you are rich, give to the needy and do not let your right hand know what your left hand is doing. Whether you think God created death or the devil did, live in a way that brings life into the world. For this is what our friend Jesus did, and when we follow Him, we walk in life for all of Creation. Caroline Hiler is a Seminary Intern at Creation Justice Ministries. 1 Samuel 17:1a, 4-11, 19-23, 32-37 17:1a Now the Philistines gathered their armies for battle; they were gathered at Socoh, which belongs to Judah, and encamped between Socoh and Azekah, in Ephes-dammim. 4 And there came out from the camp of the Philistines a champion named Goliath, of Gath, whose height was six cubits and a span. 5 He had a helmet of bronze on his head, and he was armed with a coat of mail; the weight of the coat was five thousand shekels of bronze. 6 He had greaves of bronze on his legs and a javelin of bronze slung between his shoulders. 7 The shaft of his spear was like a weaver's beam, and his spear's head weighed six hundred shekels of iron; and his shield-bearer went before him. 8 He stood and shouted to the ranks of Israel, "Why have you come out to draw up for battle? Am I not a Philistine, and are you not servants of Saul? Choose a man for yourselves, and let him come down to me. 9 If he is able to fight with me and kill me, then we will be your servants; but if I prevail against him and kill him, then you shall be our servants and serve us." 10 And the Philistine said, "Today I defy the ranks of Israel! Give me a man, that we may fight together." 11 When Saul and all Israel heard these words of the Philistine, they were dismayed and greatly afraid. 19 Now Saul, and they, and all the men of Israel, were in the valley of Elah, fighting with the Philistines. 20 David rose early in the morning, left the sheep with a keeper, took the provisions, and went as Jesse had commanded him. He came to the encampment as the army was going forth to the battle line, shouting the war cry. 21 Israel and the Philistines drew up for battle, army against army. 22 David left the things in charge of the keeper of the baggage, ran to the ranks, and went and greeted his brothers. 23 As he talked with them, the champion, the Philistine of Gath, Goliath by name, came up out of the ranks of the Philistines, and spoke the same words as before. And David heard him. 32 David said to Saul, "Let no one's heart fail because of him; your servant will go and fight with this Philistine." 33 Saul said to David, "You are not able to go against this Philistine to fight with him; for you are just a boy, and he has been a warrior from his youth." 34 But David said to Saul, "Your servant used to keep sheep for his father; and whenever a lion or a bear came, and took a lamb from the flock. 35 I went after it and struck it down, rescuing the lamb from its mouth; and if it turned against me, I would catch it by the jaw, strike it down, and kill it. 36 Your servant has killed both lions and bears; and this uncircumcised Philistine shall be like one of them, since he has defied the armies of the living God." 37 David said, "The LORD, who saved me from the paw of the lion and from the paw of the bear, will save me from the hand of this Philistine." So Saul said to David, "Go, and may the LORD be with you!" Mark 4:35-41 4:35 On that day, when evening had come, he said to them, "Let us go across to the other side." 36 And leaving the crowd behind, they took him with them in the boat, just as he was. Other boats were with him. 37 A great windstorm arose, and the waves beat into the boat, so that the boat was already being swamped. 38 But he was in the stern, asleep on the cushion; and they woke him up and said to him, "Teacher, do you not care that we are perishing?" 39 He woke up and rebuked the wind, and said to the sea, "Peace! Be still!" Then the wind ceased, and there was a dead calm. 40 He said to them, "Why are you afraid? Have you still no faith?" 41 And they were filled with great awe and said to one another, "Who then is this, that even the wind and the sea obey him?"  How can we compare Goliath and the ocean? Goliath is a big, scary, evil giant that mocks the people of God. The ocean is calming and beautiful—a place we long to visit for vacation. However, To the ancient world, the ocean was seen as chaos, a realm where monsters and darkness dwelled, the opposite of God. The ocean was a place where God was not present, just like Goliath was a threat to God’s people experiencing the fruit of the promised land.
How did we get so far from this view of the ocean? Much of this shift comes from the belief that, as humans, we have tamed the ocean just as we have tamed the land. We have sailed the seven seas and built cities on the water. Yet, we know this is an illusion. The ocean depths are as unexplored as space, our cities are sinking, and the storms are only getting stronger as the weather gets hotter. I invite you back to a truer understanding of the ocean, not to a place of panic but of healthy fear. Much like the understanding of the fear of God, we should have a respectful fear of the ocean—a fear that leads us to respect its strength and power. The ocean is neither a raging enemy nor a pet for a holiday; it is a strong force: friendly, living, and dangerous. Imagine you are the disciples on a small boat in the middle of a great storm, or a young person like David about to face a giant in a one-on-one duel. On a typical day, this would mean death. Yet, neither of these days was typical. In both stories, the one anointed by God was present. Jesus had so much trust in God that he was sleeping in the stern of the boat in the middle of the storm, and David believed that the God who saved him from wild beasts would also save Israel from Goliath. God calmed the chaos in both stories, saving the kingdom. With climate change, rising temperatures and their effects on storms and flooding, pollution, over-harvesting of animals, and the killing of marine life, the ocean can feel a lot more like the chaotic Goliath. We fear death. Thankfully, we are God’s anointed, a royal priesthood; Jesus lives within us through the Spirit. Through God’s anointing, we have the power to face death and say, “peace, be still,” in the midst of our work alongside God to make the world more livable by helping the ocean. This helping is mutual, we both give life by caring for marine life and receive it back from the health of the ocean like the ebb and flow of the tides. God loves the ocean and its power, and yet the ocean obeys God. Let us learn from the ocean to do the same—not to be afraid of power but to use it in obedience to God. Caroline Hiler is a Seminary Intern at Creation Justice Ministries. The air conditioning in my car started to become tired from overworking in its old age, and my back began to sweat. With less than an hour left in the drive, I noticed the air temperature was dropping. As I lowered my windows to cool down, I was met with a refreshing breeze. Little did I realize at the time, this breeze would continue my whole stay at Duke Marine Lab for the Pastoral Care Climate Retreat.
As each participant started to arrive, they too were impressed with the location. One said, “When I found out the retreat was going to be here I was more excited to come!” Others mentioned that they had come to the retreat before and enjoyed it so much that they decided to come again and bring a friend.
She reminded us of the comforting, not-so-comforting, truth that the people of God have been asking this question for a very long time, and the feeling of despair is not new or shocking to the faith. During the fall of Jerusalem and the exile, the prophets even asked, “Can the creation and covenant of a good God come undone?” (Jer 4:23-26). Similar to the Ancient Israelites' exile, we can bring the climate crisis to God and ask the same hard questions, “Don’t you see these things, Lord? Why have you abandoned us for so long?” (Lam 3:36, 5:20). We can also learn from the exiles, who became a people that recognized and repented of their own exploitation and violence that went against God’s plan, and became a community that wanted to bring justice and healing to communities and creation. As Doug Kaufman, leader of the Anabaptist Climate Collaborative, pointed out, instead of these questions leading us to change, they can lead us to denial. Either literal: you refute the facts; interpretive: you accept the facts and minimize them; or implicatory: you know about the issue but ignore it because it is too big to handle (citing Kari Norgaard). Nina Balmaceda, from the School of Divinity, linked much of this feeling of denial to Americans' high individualism that often keeps them from caring for others, the world, and even reading the Bible correctly. She spoke of indigenous people’s understanding of the world as all people being part of nature, not separate from it. Like the people of the Philippines believe humanity came from bamboo, the Guatemalans from the corn, and the Ancient Israelites from the mud, we share a common theme: humans come from creation. Nina talked about how God offers all of creation shalom, and how shalom means more than peace but the invitation of flourishing and thriving. "I felt the tension in the room: how can you flourish in the face of a climate crisis? How can you rejoice while in exile?" We were able to take our breaks back outside, welcomed by the wind and the sun. In these breaks, we were able to learn from one another, talk to the specialists, and spend time together in worship. These conversations and meals answered many of the deep-felt questions. Just as Nina said, it was together, in community, that we could experience the shalom of God. Through mutual encouragement, hearing one another’s passions, giving and receiving one another’s gifts and insights, prayer, lament, and communal worship, through the grace of God acting through our lives and advocacy.
We learned from Toddi Steelman from the Duke Climate Commitment about how climate change has caused more wildfires in the US, and how churches can play a key role in disaster response by providing honest, timely, accurate, and reliable information, understanding their social context, and providing interactive practice and dialogue. Toddi shared how pastors living in a climate-changed world can learn from the incident commanders. Incident commanders used to be seen as heroes when they came to fires, but now, since fires are stronger and less predictable and their tactics haven’t worked as well, and they had lost their title of hero. Now, the incident commanders have to live in uncertainty and lean into humility and vulnerability, admitting that they do not always know what to do but their goal is to be strong leaders for the community to help as many people as they can. Lisa Campbell, from the Nicholas School of the Environment, also talked about the role churches can play in natural disasters like hurricanes, by creating connections between different groups to make sure that people could receive the care they needed from different organizations. Doug also talked about how churches can provide meaning-making by introducing rituals that engage grief and can lead to hope, allowing people to face their destructive ways to move from disenfranchised to acknowledged grief, and teaching people to live in gratitude while honoring others' pain. Dan Vermeer from the School of Business shared about his journey with assisting Coca-Cola to help with the water crisis, inspiring us to implement changes in our own communities.
Wylin Wilson from the School of Divinity acknowledged that it is often hard to talk to people about the climate crisis, even though it affects everyone. She taught a way to bridge the divide of climate change with others is through storytelling. For example, ask questions like, “How has the physical environment that you grew up in (or have lived in) influenced your (or your community’s) health or well-being?” or “Give an example of how your physical environment may have contributed to (or been hazardous to) your (or your community’s) health or well-being?” Like story, Lisa Campbell shared how the arts and dance can have influence in climate change, sharing the example of the Large Ocean States performance at an environmental conference caused their voice to be heard and listened to. Similarly, Liz Demattia shared how the Marine Lab has been working to create resiliency stories for communities affected by hurricanes. These stories used fables and the environment as a way for students to grow in resiliency and in relationship with their teachers to process these feelings. Kathryn Stevenson from NC State shared that working with children can cause a decrease in polarization, because the children go home and tell their parents about what they are learning in school, even helping to foster climate change concern in their parents. "Churches can provide spaces for children where they can acknowledge how it is overwhelming to be in a climate crisis but also share good news, create support and community, support youth choice and voice, and model inclusion and deep listening."
known as people of hospitality, and creation justice is another way to offer God’s life to the world.Another person reflecting on the retreat said, “you all have tied the threads together that I could not put in place. And given me more reading and digging.” And another, “being here has renewed my hope. Sometimes I feel like a voice crying out in the wilderness about creation care. I was on the edge of being apathetic. This has encouraged me that other people care.” Others said similar things, “I came in weary, it is nice to be with people that have accepted this is a reality and it is a desperate reality but not a disparity.” Their reflections match the outline of the retreat well. "There is a crisis, it is tiring and feels like it looms over heavy and unapproachable. But there is hope, and there are many people working together to love all of creation." It seems like the title of the retreat was fitting “Pastoral Care Climate Retreat.” Although more educational than a typical “retreat,” the rest and care came from the mutual understanding of the crisis, and the hope found through action. Jerusha ended our retreat with 6 points: (1)Preach creation care from the whole Bible and in all liturgical seasons, (2) make justice connections: climate care is racial justice work, eradication of poverty work, and decolonial work, (3) honor everyday resistance: God used the midwives to save the Israelites from Egypt, (4) draw upon spiritual disciplines, (5) renounce false optimism and reject despair, and (6) know your people.
Caroline Hiler is a Seminary Intern at Creation Justice Ministries.
Ezekiel 17:22-24 22 “‘This is what the Sovereign Lord says: I myself will take a shoot from the very top of a cedar and plant it; I will break off a tender sprig from its topmost shoots and plant it on a high and lofty mountain. 23 On the mountain heights of Israel I will plant it; it will produce branches and bear fruit and become a splendid cedar. Birds of every kind will nest in it; they will find shelter in the shade of its branches. 24 All the trees of the forest will know that I the Lord bring down the tall tree and make the low tree grow tall. I dry up the green tree and make the dry tree flourish. “‘I the Lord have spoken, and I will do it.’” Mark 4:30-32 30 He also said, "With what can we compare the kingdom of God, or what parable will we use for it? 31 It is like a mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; 32 yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade."  The daddy mockingjay usually squawks at the dog, cat, or passerby getting too close to his nest. But this time, the squawking sounded more panicked, and it didn’t stop. I looked around and found his baby injured on the ground. I felt helpless as I watched the scene—this cannot be the way God meant for the world to be. I prayed for a way to help this vulnerable baby.
I thought of Jesus’ teachings about the birds, how not one falls to the ground without the Father knowing (Matt 10:29), and how the Kingdom of God is like a mustard seed that, when planted, is the smallest of all seeds but then has large branches where the birds can nest in safety (Mark 4:30-32). I thought of God watching me watch the bird, knowing it had fallen even before I noticed. God also desires a place of safety for all God’s creatures. Trees in the Bible symbolize many different things. In the Garden of Eden, there were multiple trees, and two special ones: the tree of the knowledge of good and evil and the tree of life. We learn from Revelation that we will eat from the tree of life in eternity with God. Another tree that appears is the large tree from Ezekiel that represents the Kingdom, often called the world tree or the cosmic tree. Almost every ancient nation has a story about the cosmic tree, a place that represents their community. The top branches are where the eagles dwell, representing the connection of the spiritual to the earthly; the middle is where the other birds and beasts live, symbolizing all of Creation; and the roots are the connection to the underworld where the snake lives. In Ezekiel 17, we learn of these trees and how the eagles (Egypt and Babylon) have moved around the vine (Jerusalem), and it withered because of its (Jerusalem’s) infidelity to God. God then says that Godself will establish a new shoot that will grow into a cedar, where the birds will be safe and God is the ultimate King eagle who protects. The high and mighty will be brought down, and the lowly will be exalted, where the dead will be brought to life and the serpent is not present. This tree is the Kingdom of God, as Jesus announced at His coming. The smallest of seeds, the lowly seed, produces the large tree for protection. God used the known constructs of the people to reveal new truths about the Kingdom. We meet God as an eagle in this passage, who is in control, who protects the tree, and brings new life. God is not only comfortable being identified with Creation as a human in Jesus, but God is also comfortable being identified with Creation as an eagle. God comes into the created world and gives dignity to physical creation, admiring the created world and order. As shown in Mark and Matthew, God uses the known construct of Father to reveal new truths about the Kingdom. We share the connection to God as God’s children, like Jesus, and we get to be heirs of the Kingdom. God as Father means that God has a Son who will redeem all of Creation. As I prayed for the baby bird and the daddy bird, I realized I was the answer to my own prayer, and I needed to help the bird. I was reminded of God as an eagle who protects all the birds and brings new life. I thought of God as Father who cares for all of Creation, and I thought of the honor of being a child of God, able to help bring the coming of the Kingdom one lowly action at a time. Caroline Hiler is a Seminary Intern at Creation Justice Ministries. Molly Johnson (MJ) spoke with Rev. Tom Warren (RTW) about the solar panel initiative at his congregation, Peace United Church of Christ which is growing faithful resilience through climate mitigation, creational awareness and community connection.
MJ: Tell us about your congregation or community? RTW: Our congregation has around 75 active members. We are small but mighty. We are also connected to many community organizations who use our large church building every day. The New Arrivals Institute, is one organization with a large and vibrant program for immigrants and refugees in Guilford County. The organization teaches skills such as job interviewing, English and citizenship lessons. MJ: What inspired your action? RTW: Our inspiration was a combination of environmental concerns and cost savings. Jane, a dedicated congregation member, identified two rebate programs that made the project feasible. The congregation was happy that we could reduce CO2 emissions and act on our concerns for Creation. At the same time, the cost savings were an important incentive, so that we could invest further in other ministries, including the community groups that use our building. Two years ago at our annual meeting we voted unanimously to explore the idea. We set up a solar panel committee and did a site visit to one of our sister churches who already installed solar panels through the 8M solar company in Raleigh, NC. We then met with 8M representatives for more details and started our financial campaign. We paid for the $93,000 system of 95 solar panels through a Cornerstone loan from the United Church of Christ. We then got a rebate from Duke power for $32,400, covering ⅓ of the loan. We have applied for a federal rebate that we hope will be granted to us soon and estimate it to be somewhere around $30,000, another ⅓ of the loan. We also raised an amazing $31,000 from our church members. Alot of them were motivated by the tremendous savings that we would see.
significant gifts to our solar panel project, understanding how the project interconnects with their work of serving immigrants and refugees. MJ: What would you tell someone interested in completing a similar project? RTW: We would talk highly of the whole process. We had a good experience with 8M solar, who even met with us on Sunday afternoons to accommodate us. Anyone looking into solar power should also research the rebates. The Duke power and (hopeful) federal rebates are what made this possible for us. Without those rebates, we could not have done this. Additionally, the UCC has a loan officer staff member and the funds available to support this exact kind of solar project. They are really committed to this.  1 Samuel 8:4-20, 11:14-15 8:4 Then all the elders of Israel gathered together and came to Samuel at Ramah, 8:5 and said to him, "You are old and your sons do not follow in your ways; appoint for us, then, a king to govern us, like other nations." 8:6 But the thing displeased Samuel when they said, "Give us a king to govern us." Samuel prayed to the LORD, 8:7 and the LORD said to Samuel, "Listen to the voice of the people in all that they say to you; for they have not rejected you, but they have rejected me from being king over them. 8:8 Just as they have done to me, from the day I brought them up out of Egypt to this day, forsaking me and serving other gods, so also they are doing to you. 8:9 Now then, listen to their voice; only--you shall solemnly warn them, and show them the ways of the king who shall reign over them." 8:10 So Samuel reported all the words of the LORD to the people who were asking him for a king. 8:11 He said, "These will be the ways of the king who will reign over you: he will take your sons and appoint them to his chariots and to be his horsemen, and to run before his chariots; 8:12 and he will appoint for himself commanders of thousands and commanders of fifties, and some to plow his ground and to reap his harvest, and to make his implements of war and the equipment of his chariots. 8:13 He will take your daughters to be perfumers and cooks and bakers. 8:14 He will take the best of your fields and vineyards and olive orchards and give them to his courtiers. 8:15 He will take one-tenth of your grain and of your vineyards and give it to his officers and his courtiers. 8:16 He will take your male and female slaves, and the best of your cattle and donkeys, and put them to his work. 8:17 He will take one-tenth of your flocks, and you shall be his slaves. 8:18 And in that day you will cry out because of your king, whom you have chosen for yourselves; but the LORD will not answer you in that day." 8:19 But the people refused to listen to the voice of Samuel; they said "No! but we are determined to have a king over us, 8:20 so that we also may be like other nations, and that our king may govern us and go out before us and fight our battles." 11:14 Samuel said to the people, "Come, let us go to Gilgal and there renew the kingship." 11:15 So all the people went to Gilgal, and there they made Saul king before the LORD in Gilgal. There they sacrificed offerings of well-being before the LORD, and there Saul and all the Israelites rejoiced greatly.  All of creation held their breath. “No, they won’t eat the fruit. Everything is good and we have been given so much, what more could they want?”
But “when the woman saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise, she took some of its fruit and ate it.” Creation groaned. The thorns and thistles were given power, the animals put into enmity. The humans took what was not theirs and they all suffered because of it. Creation watched on again a second time. This time the humans were given a direct warning. The king they wanted like other nations would also be one who “took.” The king would take their daughters, take the best of the cattle and donkeys, take their best produce, and take their slaves. Creation thought, “God is the Creator, the one who led them miraculously out of Egypt and performed miracles and gave them the land. The one who promised, “I will fight for you, you only have to be silent and stay calm” (Ex 14:14). We want God as our King, the ultimate Giver, why would they want a king who takes?” And the people yelled, “No! But we are determined to have a king over us, so that we also may be like other nations and that our king may govern us and go out before us and fight our battles.” The Lord’s warning became true, and the people’s rejoicing soon turned into groans alongside creation. Still now we often yell something similar, “Make me comfortable and make everything easy, and don’t make me have to see the consequences of all that I am taking. I want my own protection that I can see right now.” Our actions only furthering the groans and cries of creation and everyone in it. From the beginning, all life was a gift given by God, but humans decided to “take” and strive instead of praise God for the gift they had been given. Caroline Hiler is a Seminary Intern at Creation Justice Ministries. 1 Samuel 2:1-10 Then Hannah prayed and said: “My heart rejoices in the Lord; in the Lord my horn[a] is lifted high. My mouth boasts over my enemies, for I delight in your deliverance. There is no one holy like the Lord; there is no one besides you; there is no Rock like our God. Do not keep talking so proudly or let your mouth speak such arrogance, for the Lord is a God who knows, and by him deeds are weighed. The bows of the warriors are broken, but those who stumbled are armed with strength. Those who were full hire themselves out for food, but those who were hungry are hungry no more. She who was barren has borne seven children, but she who has had many sons pines away. The Lord brings death and makes alive; he brings down to the grave and raises up. The Lord sends poverty and wealth; he humbles and he exalts. He raises the poor from the dust and lifts the needy from the ash heap; he seats them with princes and has them inherit a throne of honor. For the foundations of the earth are the Lord’s; on them he has set the world. He will guard the feet of his faithful servants, but the wicked will be silenced in the place of darkness. It is not by strength that one prevails; those who oppose the Lord will be broken. The Most High will thunder from heaven; the Lord will judge the ends of the earth. He will give strength to his king and exalt the horn of his anointed.” Luke 1:46-55 And Mary said: “My soul glorifies the Lord and my spirit rejoices in God my Savior, for he has been mindful of the humble state of his servant. From now on all generations will call me blessed, for the Mighty One has done great things for me-- holy is his name.His mercy extends to those who fear him, from generation to generation. He has performed mighty deeds with his arm; he has scattered those who are proud in their inmost thoughts. He has brought down rulers from their thrones but has lifted up the humble. He has filled the hungry with good things but has sent the rich away empty. He has helped his servant Israel, remembering to be merciful to Abraham and his descendants forever, just as he promised our ancestors.”  The uncomfortable fact is, women rarely get a voice in the Bible. The uncomfortable fact is, Creation rarely gets a voice in the world. Today, however, we celebrate two of the longest written Scriptures quoting women in the Bible: Hannah’s prayer and Mary’s song.
Both mothers, human and Creation, have experienced deep sorrow. They know what it is like to be barren. They know what it is like to create life and yet be ignored. They know what it is like to try to bring change and goodness, only to be silenced. They know what it is like to be used and mocked. In Hannah’s prayer, we learn of a woman who has been barren for years yet remained faithful to God. Year after year, Hannah went to Shiloh to make sacrifices, praying fervently for a child, despite being mocked by her husband's other wife. Then, one day, she prays with such intensity that she attracts the attention of the priest Eli, who blesses her prayer. She finally bears a son and dedicates him to the Lord. After this dedication, Hannah prays. In Mary’s song, we also learn of a woman who miraculously became pregnant. Mary, a virgin, conceived by the Holy Spirit with the Son of God. Mary gives Jesus flesh. Upon hearing this news, she runs to her cousin Elizabeth’s house and begins to sing. The words that come out of Hannah’s and Mary’s mouths are shocking yet similar. One would expect them to say, “Thank you, God, for this gift of life! It is unbelievable that you have done this for me.” But instead, they both praise God for raising the lowly, honoring the meek, trampling the proud, bringing down the rich, and for God’s character of being strong and faithful. Their words focus on their God who goes against the world's system, where the strong, rich, and prideful win, and instead proclaims that the humble, poor, and faithful will be victorious through God. This realization of God’s Kingdom can be either greatly encouraging and exciting or a cause for sorrow and fear. Whichever your reaction, I recommend approaching God with the posture of these women: faithful, humble, and aware of the paradox of God’s world. While both human mothers and mother Creation know sorrow, they also know great joy. They know of a God who sees them (Gen 16:13), a God who listens to them, a God who values them even when society does not, and a God who is a great helper (Gen 2:18) that promises to bring deliverance to the oppressed. They know what it is like to give birth to salvation and give life to the world. They know the intimacy of love. Today, I encourage us to reread and listen to the words of these mothers and to live a life that makes their words a reality. I also encourage you to listen to mother creation: the wisdom of the seasons, the songs of the birds, the rhythm of the tides, the groans of dry land, or the cries of endangered leopards. What they have to say may be shocking but it could bring you life. Caroline Hiler is a Seminary Intern at Creation Justice Ministries. Rom 8:12-17 NIV 12 Therefore, brothers and sisters, we have an obligation-- but it is not to the flesh, to live according to it. 13 For if you live according to the flesh, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live. 14 For those who are led by the Spirit of God are the children of God. 15 The Spirit you received does not make you slaves, so that you live in fear again; rather, the Spirit you received brought about your adoption to sonship.[a] And by him we cry, “Abba,[b] Father.” 16 The Spirit himself testifies with our spirit that we are God’s children. 17 Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.  Imagine you're back in Sunday School playing a Bible trivia game. You get the question, "Where is the word Trinity mentioned in the Bible?" Feeling stumped, you remember that your church talks about the Trinity, and you figure it's probably somewhere in the New Testament. You guess, "the Gospels?" only to be shocked by the answer: "The Trinity is not explicitly mentioned in the Bible." This revelation can be surprising, not just in a trivia game but at any time. It may be unexpected to learn that the Bible does not mention the word ‘Trinity’ or lays out the exact understanding as we have today. However, thanks to the early Church and many years of councils and theological reasoning, we now understand God as Trinity: Father/Mother, Son, and Holy Spirit. This concept of God as three in one is what we celebrate on Trinity Sunday, and it is a foundational mystery of the Christian Church. The early Church used the Greek word perichoresis (meaning rotation) to describe the interrelationship between Christ’s divine and human natures, and it was later used to describe the relationship within the Trinity. Today, as a reference back to this, many people refer to the “dance of the Trinity,” to represent the three persons of the Trinity rotating so quickly they become one. The dance of the Trinity illustrates perfect love, with all members loving each other since before time began. One of the Trinity’s first acts of love was creation: God the Father spoke the Word, Jesus, and the Spirit hovered over the waters. By God’s Word, through the Spirit, the cosmos, earth, plants, animals, and humans were created. All life is marked by the image of the Trinity and sustained by God's devotion. The Trinity not only creates but also deifies, promising that humans and the earth will be made new again, divine with God.  While the Trinity is not explicitly mentioned in the Bible, its presence is woven throughout the Scriptures. In today's lectionary passages, we learn that Jesus is from God and that to enter the Kingdom of God, one must be born of the Spirit (John 3:1-17). We also learn from John 12:41 that in Isaiah’s vision (Isaiah 6:1-8), Isaiah was actually seeing Jesus.
Romans 8:12-17 provides a beautiful image of the Trinity at work. When a person chooses to live by the Spirit and reject the desires of the flesh, they become free from death and sin, living in freedom as children of God. We often think that when we indulge in lust, greed, power, fear, and pride, we are free to make our own choices. In reality, we are enslaved by these sins. The decision to live by the flesh harms all of creation, often by using it for our own personal benefit, exploiting its life and the web of connectedness to it, indirectly harming ourselves as well. True freedom comes from living in the Spirit, characterized by love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. This freedom in the Spirit makes us adopted children of God, just as Jesus is God’s Son. We become God’s daughters and sons, freed from fear, forgiven of our past, and secure in our future with God through the Holy Spirit in Christ. In this way, we enter into the dance of the Trinity, living as Christ’s representatives in the world, empowered by the Spirit. As children of God, we share in the joy of creating and deification with God, just as creation shares these joys through its constant new life and sustaining presence. Through the Spirit, we can bring the Kingdom of God here and now through every life giving act of love. Romans 8:12-17 reminds us that this love may bring suffering, but it allows us to experience the glory of the Triune God. As we embrace this profound mystery, let us live out the call to be agents of God's love in this divine dance with God and creation, reflecting the unity and love of the Trinity in our daily lives. If you want to learn more about the Trinity: https://www.worldhistory.org/Trinity/#google_vignette Caroline Hiler is a Seminary Intern at Creation Justice Ministries. |
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