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by Colette Hehle
Fungi play a part in holding together the soil and the natural world, just as Jesus maintains the world of people, plants, and animals. Fungus is also crucial in that it consumes—and thus creates life from—dead and decaying matter. Without fungi (and bacteria) to facilitate the process of breaking down the dead, we would have no healthy space on earth to inhabit. Fungus is a little like God, in that it can “swallow up death” (NRSV, Isaiah 25:8) and facilitates the process of changing a body “from death to life” ( (NRSV John 5:24). We must also consider the miracle of mushrooms. When consumed by humans, mushrooms can be among the healthiest superfoods in the world. Used in traditional medicine across the globe but especially in Traditional Chinese Medicine (TCM), some mushroom species have been proven to increase immune response and even help prevent certain types of cancer. Other types of fungi are even found in the human body, supporting crucial natural systems, such as digestion, even though we are unaware of their presence. Recently, scientists have even discovered that certain mushrooms (in this case the “special” ones), are able, in conjunction with talk therapy, to help people through illnesses such as PTSD and major depression. While God is so much more than a fungus, the similarities between fungi and the divine are worth some reflection. After all, a fungus stretching nearly four miles across Oregon was only recently usurped as the largest living organism in the world. It has been alive for several thousand years, enduring fire, drought, storms, and change. Watching, listening, and tasting this part of God’s creation can teach us something about the Divine–the Divine that connects, restores, heals, and endures. Resources Books: Phillips, Michael. Mycorrhizal Planet: How Symbiotic Fungi Work with Roots to Support Plant Health and Build Soil Fertility. Vermont: Chelsea Green Publishing, 2017. Lowenfels, Jeff. Teaming with Fungi: The Organic Grower's Guide to Mycorrhizae. Oregon: Timber Press, 2017. Articles: Williams, Liam. “The Magic of Mycelium: Understanding Fungi’s Role in Our Ecosystems.” TheGreenTemple.net, 2023. https://thegreentemple.net/articles/mycelium-the-future-is-fungi/ Bogdanowicz, Richard. “Mycelium and Fungi.” The Permaculture Research Institute. January 2017. https://www.permaculturenews.org/2017/01/06/mycelium-and-soil/
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 by Derrick Weston Last year, I stumbled upon a new word, “biophilia”. Biophilia is defined as humans’ innate love of living things, a built-in affinity to nature. The Biophilia hypothesis, put forward by Harvard entomologist Edward O. Wilson, states a belief that humans evolved as creatures deeply enmeshed with the intricacies of nature and that this affinity remains ingrained in our DNA. In other words, God programmed us with a love of creation and though we often act against that programming, it’s clear that the healthiest versions of ourselves are often found outdoors. What I find most fascinating about the biophilia hypothesis is that it is not limited to any one race or culture. All humans have this innate love of the natural word. Furthermore, we all suffer when we are separated from creation. In his book “Lost Connections: Uncovering the Real Causes of Depression and the Unexpected Solutions” , Johann Hari lists disconnection with nature as one of the elements of the Western world that has led to increasing levels of depression and anxiety. I think we all know this on some level, probably on the same cellular level where our biophilia resides. What gets lost in this conversation at times is the role that race plays in our ability to access nature and therefore enjoy it. Dr. Carolyn Finney wrote a book provocatively titled “Black Faces, White Space: Reimagining the Relationship of African Americans to the Great Outdoors”. In this dense doctoral work, Dr. Finney argues that people of color, and specifically Black people, have the same love of the outdoors that white people have but outdoor spaces have become racialized largely through a history of them being unsafe for Black people. The stereotypes of Black people not camping, swimming, hiking, etc… so often come from legacies of Black people not being permitted in natural spaces or of those spaces being unsafe for us. Dr. Finney argues that people of color, and specifically Black people, have the same love of the outdoors that white people have but outdoor spaces have become racialized largely through a history of them being unsafe for Black people. The stereotypes of Black people not camping, swimming, hiking, etc… so often come from legacies of Black people not being permitted in natural spaces or of those spaces being unsafe for us. Dr. Finney concludes that while ecological organizations are almost exclusively staffed by white people at the executive levels, Black people have deep concerns about the state of creation that often go unheard or are eclipsed by other issues that are more deeply associated with racial justice.
If in fact all of God’s people are made with in an innate desire to both be in and care for nature, then it is important that all of God’s people, regardless of race, have safe access to the beauties of the natural world. It is also important that people of color have a seat at the table as ecological issues are discussed and as plans for creation’s care are made. This is especially true as we see climate change having disproportionate impacts on communities of color around the world. For it to truly reflect the values of God’s Reign, creation justice space cannot be exclusively white space. That means that those of us people of color who care about these issues must speak up more frequently and that those who are most often in control of the conversation need to make more space for our voices to be heard.  by Derrick Weston During my seminary years, I took a class on social justice at a Franscican school. During our section on environmental justice, I noticed one of the passages in the lectionary for Easter was Romans 8:18-25. I had never seen those particular verses connected to the Easter story before and as I read them, a thought occurred to me for the first time: what if the life, death, and resurrection of Christ was meant to benefit more than humanity? I’ve revisited this passage many times since and every time, the question comes back to me. Romans 8 is a discourse on what new life in Christ means for us as believers. But Paul doesn’t limit the impact of this new life to humanity, but instead claims that the resurrection of Christ has a ripple effect that moves out from us into the rest of the created order. In fact, he argues that the creation has been waiting for us to remember our true vocation as children of God. From the earliest stories of creation we are given a brief glimpse of what it might look like for us as humans to live in right relationship with our non-human neighbors. In those glimpses, we see ourselves as protectors, defenders, co-creators, and servants tending to the needs of the earth. That glimpse doesn’t last. Before too long, our “dominion” turns to domination and our relationship to the created world is reduced to what it can do for us and what we can take from it. This is not how it should be. The resurrection of Christ has a ripple effect that moves out from us into the rest of the created order. But the good news of the Gospel is this: the salvation that comes from the life, death, and resurrection of Christ is not a salvation that waits until we reach the next world but it is a salvation intended for the redemption of this world. In Christ we are given new life and that new life includes a renewed and restored relationship to our non-human neighbors. We are redeemed from the need to dominate and control and set free to work alongside nature in ways that are beneficial for us all. Our Earth Day resource includes the story of Ray Archuleta, a farmer and soil scientist. Ray recognized the diminishing returns of conventional agriculture and instead adopted regenerative practices that work with the natural cycle and improve both the quality of the soil’s health and produce healthier food. Ray understands that our vocation as children of God is to work with nature, not to rule over it. The creation has been groaning, Paul says, waiting for those of us who call ourselves God’s children to remember our first vocation, the vocation of serving, tending to, and protecting the created order. Easter is a reminder that we can be renewed in our relationship to God, to our neighbors, and to our non-human neighbors. As we enter into this Easter season, may we seek new ways to embody resurrection and take heed to the cries of creation. As we enter into this Easter season, may we seek new ways to embody resurrection and take heed to the cries of creation.  Derrick Weston is the Theological Education and Training Coordinator at Creation Justice Ministries.
by Colette Hehle Permaculture denotes a set of principles by which earth-lovers design sustainable, organic farms and gardens. The word can be broken down as “permanent cultivation” or “permanent agriculture” to refer to its use of perennial plants and slow, long-term solutions, but it can also imply a philosophy of life: an attempt at designing a “permanent culture.” Although not defined by Bill Morrison and David Holmgren as “permaculture” until the 1970’s, these practices draw on organic and indigenous farming techniques from across the globe—and on patterns found within God’s original design plan for creation itself. Permaculture represents a space of unity among diversity. The descriptions of creation in Genesis 1 and 2 make it clear that God designed not only humanity, but also the whole universe. “All the wild birds are mine, and all living things in the fields” (Psalm 50:11), says the Psalmist regarding our Creator. Indeed, humanity was the last to be created, illustrating our dependence on the creation that precedes us: the light, the water, the earth, the Spirit.
“Christian permaculture” could, I think, provide a blueprint for how we create our world. Seeing that life grows particularly strong at the edges of forests and ponds, we in the permaculture community garden—and live--paying special attention to what’s at the margins. With plants and with people, that’s where change often starts. People of color, those of low socio-economic status, and other marginalized groups are the first to suffer the effects of climate change, food deserts, and pollution, and they must be the first on our hearts when we seek to address those issues. We follow their leadership and listen to their testimonials, for world-changing truth is found in these spaces. We value diversity of life, as seen in all natural groves, forests, and fields. Our gardens contain variety, and we seek to create the same diversity in our families, friend-groups, and workplaces. In both worlds of both plant and human, diversity strengthens us to withstand many challenges by offering multiple solutions. A taller plant can shade a smaller one, while the small plant produces nitrogen that feeds the taller one. Similarly people, equipped with different life experiences, can protect and enrich one another with different solutions to problems.
Job may as well be describing permaculture when he tells his friends: “But ask the animals what they think – let them teach you; let the birds tell you what’s going on. Put your ear to the earth – learn the basics. Listen – the fish in the ocean will tell you their stories. Isn’t it clear that they all know and agree that God is sovereign, that he holds all things in his hand?” (MSG, Job 12:7-12 ). This passage shows the reliability and wisdom of the natural world to deliver a blueprint for God’s intents and purposes—“the basics” through which life can flourish. Through careful, prayerful discernment, the Christian permaculture designer mimics the practices of God acting in nature; thus we honor and sustain the life over which God gave us stewardship. Let us conclude by remembering that, in Genesis 1:28, “dominion” does not imply the unrelenting exploitation that we as a species have enacted upon the world. Perhaps, as in some versions of the Bible, this word might be better translated as “stewardship.” Regardless, Genesis also tells us that we were created in the “image” (Genesis 1:27) of God. We should, therefore, follow God’s ways, offering justice, mercy, and love to the sacred creation which, in turn, provides our own sustenance. God decrees that we come forth from the earth, live on it, and return to it in the end. In every stage of that journey, our existence is contingent on the living planet we call home. Bring permaculture to life for yourself today. Plant a sustainable garden, or plant the seeds of hope in a community through advocacy and non-profit work. Cook a healthy, sustainable meal for your family, reduce your household’s energy consumption, or harness waste through composting. There are so many ways to bring permaculture–and Christian spirituality–into one’s daily life. It might be surprising how often the two align!
FOR IMMEDIATE RELEASE
NOAA-funded project will build resilience in faith communities across the East Coast Washington, D.C. - Creation Justice Ministries is pleased to announce new funding from the NOAA Environmental Literacy Program to support a new project focused on building resilience in faith communities: “Participatory Education in Faith Communities for Climate Resilience.” Through this project, we will create networks of faith communities that are educated on the realities of climate change and able to serve as hubs of social and physical resilience for their communities. The project will be undertaken in partnership with Interfaith Power & Light (DC.MD.NoVA) in Maryland, North Carolina Interfaith Power & Light, and Virginia Interfaith Power & Light. "At Creation Justice Ministries, we believe that faith communities have a unique role to play in addressing the climate crisis," says Avery Davis Lamb, co-Executive Director of Creation Justice Ministries. "We are excited to partner with community partners, non-profits, agencies, and policymakers to build networks of faith communities that are educated on the realities of climate change and able to serve as hubs of social and physical resilience for their communities. This project will help our faith communities serve as places of refuge in the midst of the climate crisis, better weathering the physical, social, and spiritual storms of the climate crisis." "The communities living on Maryland's Eastern Shore are among the first to be facing the threats and harms of our damaged climate," says Joelle Novey of Interfaith Power & Light (DC.MD.NoVA). "We also know that Black church communities like those in Salisbury bring tremendous spiritual resources and wisdom to this moment. We're delighted to have the opportunity to learn together through this project as all of us prepare to navigate a stormy future." "The goal of this project is to create a network of North Carolina faith communities that are educated on the realities of climate change and able to serve as hubs of social and physical resilience for their communities – helping them better weather the physical, social, and psychological storms of the climate crisis," says Susannah Tuttle, Director of NC Interfaith Power & Light. "In particular, community-based workshops will build on North Carolina’s Coastal Resiliency Plan by bringing together faith leaders, academics, and government officials to address resilience in the Counties of Beaufort and Pamlico in North Carolina." "We are honored to partner with the people of Mathews County, community, and faith leaders," says Rev. Dr. Faith Harris, Executive Director of Virginia Interfaith Power & Light. "to support the work of developing a community-based and led resilience plan. Sea level rise seriously threatens the way of life Mathews residents have grown to love. This project will empower community members to plan for and protect that way of life for the future." "We are excited to partner with Creation Justice Ministries and Interfaith Power & Light on this project to empower faith communities with the knowledge and skills they need to become more resilient against the impacts of climate change,” says Louisa Koch, Director of NOAA Education at the National Oceanic and Atmospheric Administration. “By bringing together the community-based work of faith organizations and local universities with resilience expertise from federal and state agencies, we can build stronger, more prepared communities. This project exemplifies NOAA's commitment to science, service, and stewardship, and we look forward to the positive outcomes it will produce." We are grateful to the NOAA Environmental Literacy Program for their support of this important project, and look forward to working with our partners to build resilience in faith communities across the country starting in May 2023. About Creation Justice Ministries: Creation Justice Ministries (formerly the National Council of Churches Eco-Justice Program) 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. Our mission is to educate, equip and mobilize Christian individuals, congregations, denominations, and communions to protect, restore and rightly share God's creation. Contact: Avery Davis Lamb, Co-Executive Director Creation Justice Ministries avery@creationjustice.org (785) 217-6784  Good afternoon, my name is Avery Lamb, I am a Co-Executive Director of Creation Justice Ministries. Thank you for the opportunity to testify today. The mission of Creation Justice Ministries is to educate, equip and mobilize Christians to protect, restore, and rightly share God's creation. Through our 38 denominational and communion members, Creation Justice Ministries serves about 100,000 churches and 45 million people in the United States. On behalf of these communities, I applaud the work of the EPA in strengthening methane standards and implore you: don’t stop here. There’s more to be done. I want to start with a story that we Christians share with our Jewish neighbors, found in the opening chapters of the Hebrew Bible. In the creation story of Genesis 2, we read about the creation of the first human. God took a clump of soil, and breathed into it the breath of life, creating Adam. This word for breath – translated from the Hebrew word ruach – is so much more than just the air that comes from our lungs. It also means the air and wind blowing around us. It also means the spirit of life. The use of the word in this story unveils a reality that we have also come to see scientifically: the breath in our own lungs is the same breath in the lungs of the world. Inevitably, whatever is put into the lungs of the world will move through the lungs of humans. In this first act of God in Genesis 2, life is created through the exhalation of breath. Breath – ruach – is life. It doesn’t take us long without breath to understand that. And yet, for millions of people, the breath of life and wellness has become the breath of sickness and death. Is breath life or death? We know that the emission of methane causes manifold health issues for people who by the simple reality of where they live or work, have to breathe it in. Is breath life or death? We know that the emission of methane causes manifold issues for the lungs of the world – driving the patterns of record-breaking rain and wind that destroy the people and places we love. …is breath life or death? We know that the emission of methane causes manifold health issues for our communities. The EPA has the opportunity to protect the lungs of people and the planet. The question is clear: will the EPA continue working to ensure breath is life? We know that we can take action to ensure that breath is life. On behalf of our communities, I am grateful for the work being done by your agency to protect the lungs of people and the planet, particularly by ensuring regular inspections occur at all sites and maintaining strong requirements to use zero-emitting technologies. Thank you.
Still, there is more to be done. There are other steps the EPA can take to protect our people: First, I ask the EPA to limit the wasteful and dangerous practice of routine flaring. Second, better address emissions from storage tanks. Finally, provide a clear pathway for participation in the Super Emitter Response Program. We have the opportunity to protect the lungs of people and the planet. The question is clear: will the EPA continue working to ensure breath is life, or will you stop here? Thank you
When my husband picked me up, he was returning from visiting friends in Wilmington, NC. These friends are very church-active. They were all flooded in Hurricane Florence, had had dead animals floating in their yards. Their churches have never mentioned climate change even once. These friends were fascinated that I was attending a faith-based conference on the subject and wanted very much to know more. The need to talk, learn, and pray is very great. When my husband picked me up, he was returning from visiting friends in Wilmington, NC. These friends are very church-active. They were all flooded in Hurricane Florence, had had dead animals floating in their yards. Their churches have never mentioned climate change even once. These friends were fascinated that I was attending a faith-based conference on the subject and wanted very much to know more. The need to talk, learn, and pray is very great.
I send my deepest appreciation to you, Karyn, and the others for providing this opportunity. Kathy Ellis St. James’ Episcopal Church, Warrenton, Va. Creation Care Task Force, Diocese of Va. by Gabrielle Poli
This is joy: an opening to life and love in the most unfamiliar of places. At Blue Theology, this is how we develop ocean advocates: by creating opportunities for students to connect to the ocean through joy, forming a heart connection. And to fully lean into joy requires some openness to the unknown. Joy is a spiritual practice. A practice of openness to the divinity right at our feet. Of digging through sand and flipping over crabs. Don’t forget to check for eggs!
by Katerina Gea This ambassador reflection is part of Creation Justice End of Year fundraising campaign. Give to support our efforts to protect, restore, and rightly share God's creation. Hello, happy second Sunday of Advent, the Sunday of Peace! My name is Katerina Gea. Last year I participated in the CA Truth and Healing Fellowship through Creation Justice Ministries. Two other fellows and I listened to Indigenous, church, and environmental leaders over the course of a year. We identified opportunities for Christian communities to follow Indigenous leadership toward ecojustice here in California, and we’ll soon be releasing a resource on this theme. Two other fellows and I listened to Indigenous, church, and environmental leaders over the course of a year. We identified opportunities for Christian communities to follow Indigenous leadership toward ecojustice here in California, and we’ll soon be releasing a resource on this theme.
CJM’s fellowship program helped me learn about the relationships of care that Indigenous peoples have developed over thousands of years with the land and waters in California. I am excited to share paths of peacemaking we can take as Christian church communities through supporting Indigenous efforts to restore, rematriate, and steward their traditional homelands where we live as guests.
by Jenna Hoover Cobb  I’m not used to the environmental movement looking like me. As a biracial Indonesian-American woman in environmental education, the leaders on the stages and screens of my field rarely reminded me of the faces of my family and community. However, being a part of Creation Justice Ministries' Faithful Climate BIPOC Fellowship changed that. I felt hope in God’s Creation when I saw and learned from women of color and faith leading transformative climate action in their communities and organizations. One of Jenna’s favorite places in creation: a meadow in Phil & Nell Soto Park in Pomona, CA. I felt hope in God’s Creation when I saw and learned from women of color and faith leading transformative climate action in their communities and organizations.  While developing my project of a climate change presentation for youth groups with a focus on contextualizing it for my Asian American church, I was celebrated and resourced with affirmation and connections to other groups doing similar work like the Asian Pacific Environmental Network. As I go forward in my work of partnering with my local communities in Southern California to seek God’s transformation through education and advocacy, I don’t feel alone anymore. Both my community of fellowship peers and trainers as well as the work and organizations I learned about give me hope that the changes we are making in our communities are a part of God’s work in bringing God’s community of creation here, even in the face of climate change. Jenna Hoover Cobb
Jenna was one of the fifteen Faithful Climate BIPOC Fellows in 2022. |
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