Tag Archives: climate justice

Upcoming Connections Call: March 10 – Just Transitions

Join our monthly call to hear from “Green Shepherds”* across the country on a variety of topics.  Be sure to join our Good Green News email list to get the call-in details (add us to your address book so they don’t end up in spam). To join our email list, click here!

Next Connections Call: Wednesday – March 10th
8 pm EST / 7pm CT / 6pm MT / 5pm PT / 4pm Alaska
Hear from Ruth Ivory-Moore
ELCA’s Program Director, Environment and Corporate Social Responsibility
Focus: Just Transitions
What does this term mean?
How do we discuss these issues in love and faith and move forward together?

Please review this new resource out of the Advocacy Office and submit questions (click) for our discussion with Ruth:
“Just Transition to a Sustainable Future”  

Read more about our Lutheran grassroots response to fossil fuel dependency. 

First Sunday of Lent in Year B (Mundahl18)

Coming Down to Earth Tom Mundahl reflects on our vocation to make earth a hospitable household for all.

Care for Creation Commentary on the Common Lectionary 

Readings for the First Sunday of Lent, Year B ( 2018, 2021, 2024)

Genesis 9:8-17
Psalm 25:1-10
1 Peter 3:18-22
Mark 1:9-15

During times of crisis God’s people have not only returned to their foundational stories, but have been called to interpret them in new ways that speak to the community of faith today. This opportunity is especially afforded by the season of Lent, when not only do we prepare candidates for baptism and ruminate on what it means to live as a resurrection community, but we also take seriously the call to repentance—turning our lives around and developing new mindsets. On Ash Wednesday we are starkly reminded of our mortality as we hear the words, “Remember that you are dust, and to dust you shall return.” This surely provokes questioning of the quality and purpose of our lives: our vocation.

This Lent could not be more timely, because those of us called to build ecojustice in the United States are challenged by government and corporate leaders dead set on ignoring the most basic climate science, privatizing public lands, and extracting any “natural resource” that could turn a dollar’s profit. What we do to nature we do to people; so it is no surprise that normal patterns of immigration are threatened and the very notion of truth-telling is put at risk.

In recent years,  we have experienced a series of storms and wildfires of nearly unparalleled strength and duration, wreaking environmental damage and costing human life. While the economic costs of these storms is great, the message these events conveys is far more ominous. As Earth system scientists have pointed out, these events reveal a rupture in planetary history requiring us to recognize that we live in a new epoch, the “Anthropocene,” an unprecedented epoch in which human activity is impacting the ongoing course of evolution. It has become clear that the aim of industrial technology to bring the natural world under human supervision has produced quite the opposite effect.  Even though human alteration of the natural world has reached unimagined levels, “we are now more vulnerable to the power of nature in a way we have not known for at least 10,000 years since the last great ice sheets finally retreated. The climate system, in response, is becoming more energetic, bringing more storms, wildfires, droughts, and heat waves” (Clive Hamilton, Defiant Earth: The Fate of Humans in the Anthropocene, Cambridge: Polity, 2017, p. 45.) In a sense, “Gaia” has become enraged and is fighting back.

It is crucial to make clear that to call this new epoch “the anthropocene” in no way is to make a normative claim for human superiority.  Quite the contrary, it is a descriptive, scientific term attesting to how far our species is affected the planet. If we are to look at our time from the standpoint of value and responsibility, humans are “special” only in our “special responsibility” to recognize where we are and to respond appropriately. As French philosopher Bruno Latour suggests, “Either we deny the evidence of the problem or we look to come down to earth. This choice is what now divides people much more than being politically on the left or right.” (“The New Climate,” Harper’s, May 2017, p.13)

We need the season of Lent to help us “come down to earth,” to retreat to the desert to rediscover our identity and vocation that comes from a renewal of our baptismal calling. We will begin this journey by looking back at the story of Noah, the focus of this week’s First Reading.

The complex narrative of Noah begins with divine disgust at the violence and corruption of those who threaten the good creation (Genesis 6:11-13). The Priestly writers detail the instructions to Noah: build an ark of very specific dimensions and fill it with a male and female of every living thing.  Even though we are given no inkling to what lies ahead for Noah and the creatures, Noah is obedient and prepares for the flood. Echoing other flood stories circulating in the ancient middle east, this flood effectively blots out all of life except for Noah and all the genetic treasure contained in the ark, a “seed pod” for renewing creation.

In the face of this watery dismemberment of creation, “God remembered Noah and all the animals that were with him in the ark (Genesis 8:1).” As Walter Brueggemann suggests, “God is no longer angered but grieved.  He is not enraged but saddened. God does not stand over against but “with” his creation. Tellingly, the pain bequeathed to the woman in 3:16 (‘asav) is now felt by God” (Brueggemann, Genesis, Atlanta: John Knox, 1982, p.79). The crisis is not so much the flood but the pain that God endures for the sake of a wayward creation, pain transformed into promise in remembrance of the very purpose of creation.

The promise forms the content of this week’s lesson, and if it is a covenant, it is a covenant of promise for the renewal of creation.  Its features are clear: it is a covenant with Noah and his descendants (all humankind) and all living creatures, a covenant that promises never again (Genesis 9:12, 15) shall a flood destroy the earth. This covenant is sealed with the sign of the rainbow, the signature of God’s “unilateral disarmament” (Ellen Davis, Scripture, Culture, and Agriculture, Cambridge, 2009, p.18).

Indeed, this qualifies Noah to be the “new Adam.” “He is the fully responsive man who accepts creatureliness and lets God be God” (Brueggemann, p. 80). Not only is he the first to embody faith, but “he is righteous because, like God, he took upon himself the maintenance of all creation” (Norman Wirzba, The Paradise of God, Oxford, 2006, p. 33). It should come as no surprise, then, that Noah becomes the first planter of a vineyard, one of the richest sources both of fine drink and of a biblical metaphor (Genesis 9:20).

This covenant of promise provides courage and comfort for those who work for ecojustice.  William P. Brown puts it this way: “With the rainbow as its sign, God’s covenant, like the Sabbath, sets an example: it offers a model of human conduct, for only by covenant, by the resolute work of the human community working in consort, can life be sustained amid a new onslaught of destruction, this time wrought by human hands, against the community of creation” (The Seven Pillars of Creation, Oxford, 2010, p. 234). Writing in 2010, Brown’s warning was prescient. If the natural world is “fighting back,” what is the place of the rainbow covenant of promise?

As Brueggemann considers the Noah tradition, he reflects: “God resolves that he will stay with, endure, and sustain the world, not withstanding the sorry state of humankind. He is God. He takes as his vocation not judgment but the resilient work of affirmation on behalf of the death-creature” (Brueggemann, p. 81). Just as God’s people in the Babylonian exile were not abandoned, so the promise continues its validity. And it is no surprise that much of the Noah narrative comes from this period. But the capacity of humankind to physically alter the very Earth systems underlying earth functioning during the 12,000 years of the Holocene period, when the climate proved stable for what we call “development,” is beyond the imagination of even biblical writers.

How can we continue to model “down to earth” ecojustice in the tradition of Noah when a hole has been torn in the fabric of creation?

The psalmist reminds us that continued trust in the mercy and steadfast love (Psalm 25:6) of the creator is key to living fruitfully in the land. Because the theme of “waiting” is repeated (vv. 3, 5, 21), it is likely this psalm stems, like much of the First Reading, from the time of exile (James L. Mays, Psalms, Louisville, John Knox, 1994, p. 125). The ultimate result hoped for is that the humble who learn the paths of the LORD will “abide in prosperity, and their children shall possess the land “(Psalm 25:13). As Ellen Davis argues, “For God, earth is mortal—for God, humans are earthy, both earth and its inhabitants are mutually destructive when their relationship with God is severed” (Davis, p. 19). The way past this “shame” and back to their homeland (Psalm 25:2, 3) is active walking in God’s paths (v. 4), another “down to earth” approach to holistic community health, health that includes care for the land.

The Second Lesson from 1 Peter also stems from a time of great pressure, this time on the early community of the Risen One, dispersed as “resident aliens” (1 Peter 1:1-2) throughout the regions of what today comprises Turkey. While the level of persecution is not specific, it is clear that believers have been arrested and required to give an account of their faith (1:6) in a “judgment to begin with the household of God” (4:17).

But this oppression is to be met with confidence: in baptism believers have been “built into a spiritual house” (2: 5) and been transformed into “a chosen race, a royal priesthood, a holy nation, God’s own people that . . . proclaim the mighty acts of him who called you out of darkness into his marvelous light “(2:9). With this strong foundation, community members are alerted  to “Always be ready to make your defense to anyone who demands from you an accounting for the hope that is in you; yet do it with gentleness and  reverence” (3:15-16).

What is the basis of this bold courage? The author finds it in the baptismal imagery of Noah and the great flood (Pheme Perkins, First and Second Peter, James and Jude, Louisville: John Knox, 1995, p. 65). He does this to describe Jesus’ proclamation to the spirits responsible for creation’s distress at the time of Noah (3:19-20). And, because Jesus did this, the resurrection community which, like Noah, has gone through the water—this time of baptism—and landed in the ark of the ecclesia now has spiritual power to do the same in a situation where, all too often, informers and secret police agents were eager and ready to pounce (Bo Reicke, The Epistles of James, Peter, and Jude, The Anchor Bible, New York: Doubleday, 1964, p. 73). Their power has been broken. (Ibid., p. 111)

That is, baptismal creation of the new “household of faith” corresponds to Noah’s planting a vineyard—planting a new kind of community with the resilient confidence to flourish even in the face of oppression (John H. Elliott, 1 Peter, The Anchor Bible, New York: Doubleday, 2000, p. 692). That Christ’s work is cosmic in scope and truly trans-historical is made clear by this reading, the central text in the letter which gives a theological basis for the confident hope of the believers’ experiences in the face of persecution. For this text makes it clear that by going through the “baptismal flood,” every Christian is Christianus alter Christus, a second Christ (Ibid.).

Just this source of courage is needed now to counter a regime that aims at extracting maximal levels of carbon to burn and sell, resulting in an even more rapid despoiling of God’s earth. If there is anything to be learned from our fearful transition to the “anthropocene epoch,” it is that our baptismal vocation “to care for others and the world God made, and work for justice and peace . . . .” (“Holy Baptism,” Evangelical Lutheran Worship, Minneapolis: Augsburg Fortress, 2006, p. 228) must be emphasized even more energetically.

In their 2014 manifesto, Uncivilization, leaders of the predominantly UK-based Dark Mountain movement focused on countering the headlong destruction of the planet affirm: “We believe the roots of these crises lie in the stories we have been telling ourselves. We intend to challenge the stories which underpin our civilization: the myth of progress, the myth of human centrality (that is, the normative “right” humans have to benefit at the expense of creation), and the myth of our separation from nature” (Uncivilization, Dark Mountain Project, 2014, p. 30). The Christian story, when seen from the standpoint of creation, provides the right alternative, bringing us through the flood to plant new vineyards and nurturing new communities that gives us vision and courage even in the face of an angry Gaia.

We see the power of the Christian story in the very first words of Mark’s Gospel: “The beginning of the good news of Jesus Christ, the Son of God” (Mark 1:1).  In this simple phrase, the author rips an iceberg-size gash in the side of the Roman Empire where “the good news” was the birth of “the most divine Caesar” which is a “new beginning for the world” (John Dominic Crossan, God and Empire, San Francisco: HarperSanFrancisco, 2007, p. 147). As we can see from the text, even though Mark describes Jesus’ entry onto the world stage with less fanfare, he comes as “the stronger one.”

Leaving Galilee for Jordan River, the site of John’s ministry, Jesus’ arrival is almost unnoticed. But he, too, is baptized and as he emerges from the water, “he saw the heavens torn apart and the Spirit descending like a dove on him” (1: 10). Here we see the result of Jesus’ baptism: a new tearing of the heavens. Not only does this satisfy the longing cry from Isaiah, “O, that you would tear open the heavens and come down” (Isaiah 64:1), but this violent verb of tearing is repeated at the moment of his death, when he “breathes out his spirit” and the temple curtain is torn in two (Mark 15:38). Clearly, the one who brings new creation is on the loose, unconfined by humanly-engineered sacred spaces (Donald Juel, Master of Surprise: Mark Interpreted, Minneapolis: Fortress Press, 1994, p. 34).

To educated readers of the Hellenistic world, the notion of a tear in the fabric of the world was shocking. Had they not steeped themselves in the cosmology of Plato’s Timaeus, the most-studied Greek text after Homer?  According to the Timaeus, the earth is a perfectly-balanced work of harmony plainly visible to any thinking person with normal vision. Of course, that eliminates those who were blind. Anyone who could not see was incapable of being a philosopher and attaining the good life (Peter Kalkavge, Plato’s Timaeus, Newburyport, MA, Focus Publishing, 2001, (47 b,c), p. 78).

But in Mark’s Gospel, with its massive tear in Timaeus’ perfect world, it is precisely the blind who are able to see most clearly. Immediately following Jesus’ three passion predictions, he encounters a blind man named Bartimaeus. Not only is this a name not found in his culture, it takes very little to realize that symbolically he is bar-Timaeus, the “son” of Timaeus. As Jesus passes bar-Timaeus’ begging corner in Jericho, the beggar shouts out to the embarrassment of the crowd, “Jesus, Son of David, have mercy on me” (Mark 10:47). Somehow this son of Timaeus can “see” that Jesus is Son of David, the expected one. After this cry is repeated, Jesus calls him to get up and approach him. “Throwing off his cloak, he sprang up and came to Jesus” (v. 50).

So is it his “philosopher’s cloak” he is throwing off, or simply his need to beg, as he engages in the ritual performance preceding early Christian baptism? (Gordon Lathrop, Holy Ground: A Liturgical Cosmology, Minneapolis: Fortress, 2003, p. 33). Whatever we conclude, Bartimaeus gains his sight and, as a new catechumen-disciple, he “follows Jesus on the way” (v.52). Even though he is blind, he has found the path toward the “best life.”

Mark’s cosmology breaks the cosmological structure of the Timaeus.  Everywhere the Greco-Roman world (including Judea) is full of the blind, the possessed, and the hungry, those demanding a “sign” to validate their religious opinions. It is no wonder (or, is it a great wonder?) that God’s action tears a hole in the fabric of Timaeus assumption that the world is only beautiful, balanced, and perfect. For now even the blind and the centurions on “the other side” can find a sense of belonging. “A new sense exists that all the houses, fields, and families of the earth can be seen as home to those who follow Jesus” (Mark 10:30).

The broad compass of this new beginning is made clear by the voice heard as Jesus emerges from the water: “You are my Son, the Beloved; with you I am well pleased.” The first part of this powerful sentence refers to Psalm 2, an enthronement psalm, where the psalmist contrasts the king about to be enthroned with the “kings of the earth (who) set themselves . . . against the LORD and his anointed” (Psalm 2:2). This royal one emerging from the water, however, rules not as tyrant, but as a servant, indicated by God’s pleasure in his humility (Isaiah 42:1). While servanthood is often given lip service by royalty, it has never been demonstrated as fully as it has by this newly baptized one, who shreds the job description of all royalty.

And then he is driven by the Spirit into the wilderness, where, as one who seems native to the ragged edges of the official world (e.g. Galilee), he is tested. The tempter is there; and so are the “beasts” perhaps representing the kings and other powers opposing him (Daniel 7). Despite these challenges, not only is he served by the angels, but there seems to be a kind of desert refreshment that propels Jesus on “his way.” As Belden Lane writes, “The place of death in the desert becomes the place of miraculous nourishment and hope, while the place of order and stability of Jerusalem leads only to the chaos of the cross.” (The Solace of Fierce Landscapes: Exploring Desert and Mountain Spirituality, Oxford, 1998, p. 44)

We began this reflection confessing that we humans are responsible for the massively powerful systems that have pushed the climate God’s earth beyond the point of equilibrium, with even more desert being created—the Sahel in Africa and the increasing size of China’s Gobi. This “rupture” requires more serious action than the Paris Accords of 2015 have called for, even though this agreement is a beginning.

What people of faith cannot do is sit back and rest on the graciousness of the Noachic Covenant.  For this covenant only promises that God will never again destroy the earthnot that human beings cannot do so. During this Lenten season of repentance—turning around and being renewed in our thinking—where is hope?

Perhaps hope lies in the fact that the community of faith often discovers new hope at “point zero.” The stable world of the holocene epoch (11,700 years!) may be over, but even in the face of climate change, over-population, and rapid species extinction (Richard Heinberg, “There is No App for That,” Post-Carbon Institute, 2017 (www.postcarbon.org), new ways of coming down to earth and serving creation may be discovered. But even though God often works sub contrario (under the appearance of opposites), bringing new life out of deluge, finding insight and sight in blindness, or puncturing the safety of an old cosmology to usher in new creation, as creatures we have no choice but to own our limitations, mitigate climate damage, and care for this earth as best we can. It is, after all, our home; and our vocation is to make it a hospitable household for all.

Tom Mundahl, Saint Paul, MN
tmundahl@gmail.com

Originally written by Tom Mundahl in 2018.

Carbon Fee (and Dividend) Resolution Passed at Churchwide (2019)

The following Synod Resolution was passed by the SC Synod of Wisconsin and passed at Churchwide Assembly in 2019.  See links within text for background information. For more material to consider when talking about “carbon” see this post as well.
Please contact us if you intend to propose a similar resolution.

Carbon Fee (and Dividend)

1. South-Central Synod of Wisconsin (5K) [2019]

Whereas this synod became the first major religious denominational body to join the growing secular movement to address greenhouse gas emission causing climate change; with the landmark 2017 resolution endorsing Carbon Fee and Dividend; and

Whereas this synod’s advocacy continues with current congressional legislation for Carbon Fee and Dividend, HR 763, “The Energy Innovation and Carbon Dividend Act”; and

Whereas the urgency for action becomes ever more apparent for all of God’s creation—plants and animals, human lives, and entire ecosystems—especially on behalf of the most vulnerable; therefore, be it

RESOLVED that the South-Central Synod of Wisconsin memorialize the ELCA Churchwide Assembly to encourage ELCA members to learn about and advocate for a national strategy for Carbon Fee and Dividend.

Background

The scientific community overwhelmingly agrees that increases in greenhouse gases (GHGs) released into the atmosphere impact the climate globally, resulting in more frequent and intense extreme weather patterns that destabilize the environment. This destabilization impacts everyone—contributing to forced migration, exacerbation of poverty, national security concerns, food insecurity, shifts in sea habitats, increased health risks and threats to ecosystems that could lead to the extinction of some species. Climate change mitigation measures must be implemented rapidly according to the 2018 Intergovernmental Panel on Climate Change report in order to avoid irreversible damage. The 2018 fourth U.S. National Climate Assessment states that without sufficient mitigation efforts to achieve decarbonization, climate change will have significant impacts on the American economy and quality of life. One mitigation tool is a carbon-pricing mechanism, known as carbon fee or carbon tax. A carbon fee or tax is a policy tool that provides a financial incentive to reduce GHG emissions by attaching a price to emissions (CO² emissions or multiple GHGs) or their emission inputs, namely fossil fuels.

According to the Congressional Research Service (CRS) March 2019 Report, “economic modeling indicates that a carbon tax would achieve emission reductions, the level of which would depend on which GHG emissions and sources are covered and the rate of the carbon tax.” A carbon tax would increase energy costs while producing significant revenue for the U.S.

Implementation of a carbon tax presents challenges relative to its design and implementation, consequences of the imposed taxes and how to distribute the generated revenue. CRS finds that “policymakers would encounter trade-offs among objectives. The central trade-offs involve minimizing economy-wide costs, lessening the costs borne by specific groups—particularly low-income households—and supporting a range of specific policy objectives.” Lower-income households tend to spend a greater portion of their income on energy needs. Also, those communities that depend upon fossil fuel energy would be disproportionately impacted. This memorial is supported by the social statement Sufficient, Sustainable Livelihood for All, which calls for “scrutiny of how specific policies and practices affect people and nations that are the poorest, and changes to make policies of economic growth, trade, and investment more beneficial to those who are poor.”

This memorial furthers the ministry of the ELCA by being another tool to implement goal four, objective five of Future Directions 2025: “Lead and participate in national and global advocacy efforts to advance gender justice, climate justice and human rights, and to alleviate poverty and hunger, engaging church networks and joining with ecumenical partners, leaders of other faiths and the global church.”

A carbon fee and dividend appears to be one of many potential mitigation policy tools to remedy the impact of climate change, but there are many challenges presented by implementation of such a policy tool. It is important for ELCA members to learn about the carbon fee and dividend and its implementation to make informed decisions to ensure the tax and potential dividend causes no harm to any sector, community or people. Research will be needed to develop education awareness of carbon pricing and the various avenues for distribution of dividends, and to evaluate what, if any, national advocacy strategy should be framed. Addressing carbon pricing is part of the 2019 ELCA Advocacy priorities and is not likely to require additional resources for educational awareness except for communication resources.

Recommended for Assembly Action

To receive with gratitude the memorial from the South-Central Synod of Wisconsin concerning Carbon Fee and Dividend;

To reaffirm the commitment of this church to engage in advocacy that seeks sufficient, sustainable livelihood for all; and

To refer to the Domestic Mission unit for the development of a plan that promotes educational resources on Carbon Fee and Dividend to assist in forming the basis for any potential advocacy strategy.

Heidi Ann Michelsen

I´m currently an administrator and professor for the study abroad program of Valparaiso University,  (Praxis Center) located in Costa Rica.  I teach classes about Central American history, politics, religion, ethnicity, environmental issues, sustainable development and also Comparative Healthcare Systems.   In addition, I occasionally lead short term service learning experiences for U.S. universities.  In light of the effects of the coronavirus pandemic on my work with college students, I´m also getting certified as a medical interpreter, which I hope to be doing online in the near future.

I served for 21 years in ministry with Lutheran congregations in Costa Rica which were located in squatter´s settlements with primarily Nicaraguan immigrants. I´ve also been involved in initiatives with the Costa Rican Lutheran Church for the past 6 years about climate change and with an ecumenical group of church leaders seeking to educate local congregations about environmental issues.  

In addition, I live in an intentional Christian community ( which seeks to be responsible stewards of the environment through a variety of local projects in our neighborhood.   I bring a perspective about how climate change is affecting vulnerable communities in Central America, and also some of the solutions and mitigation efforts that are being implemented in the region.

Check out the educational presentation Heidi has uses in sharing the connections between faith and climate justice: 

Climate Justice and the Church – Power Point Presentation

What do we know (and do) about Carbon Pricing?

Lutherans have gathered together as a Faith Action Team with Citizens Climate Lobby.  They are educating fellow congregations and urging synods to propose resolutions to their local council leaders re: the Carbon Dividend Act.  LISTEN/WATCH HERE to the March 1st recording ASAP to find out more.

Next steps: 
1) Find out if your synod is taking resolutions and what the deadline and process is on your synod office website.

2) Work with your Green Teams (+/or any other ELCA members concerned about climate change) to make adjustments to the template to work for your own context.

3) Forward throughout your region to find other congregations to support it (explore materials below for help).

4) Regardless of where the vote goes you will have raised the issue and helped educate everyone involved!

ELCA Carbon Pricing Principles and the Energy Innovation and Carbon Dividend Act (03-01-21)

Conference Resolution Template ELCA Advocacy and Carbon Pricing

Synod Assembly Resolution Template ELCA Advocacy and Carbon Pricing

Click here for Presentation Slides by Bob Lindmeier, Senior Chief Meteorologist, WKOW TV & ELCA Synod Creation Care Team (best if seen with link above as well)

Tune in for another conversation: March 18, 7 PM Central
Luther College and NE Iowa CCL event
Faith, Social Justice and Climate Change https://www.luther.edu/events and look for the link that day

Climate Justice & Faith Certificate at Pacific Lutheran Theological Seminary

Announcing a new, non-degree eco-justice learning program with Lutheran theological foundations and on-going nourishment from a cohort-based model to ensure community engagement.

Pacific Lutheran Theological Seminary’s
Certificate in Climate Justice and Faith
(find out more here and submit an interest form for Fall 2021)

Hear more about the emerging Climate Justice Center at PLTS in this recording of the 2020 Founder’s Day Lecture – including the magnificent preaching of Dr. Melanie Harris and a talk with Bill McKibben!

 

Rev. Kwame Pitts

Womanist Kwame Pitts is Pastor of Crossroads Lutheran Church and WNY-LuMin Network, an STM Candidate at Chicago Theological Seminary.
Read: “Reclaiming Blackness: the Treasures of Blackness” her recent entry in AllCreation.org 
Listen to her podcast: Opposite Ends: Two Pastors in Unlikely Spaces Fighting for Justice.

“Being involved with LRC renews my commitment to the caring of Creation and also gives me the opportunity to be immersed in current issues that are impacting both urban and rural areas and to be that voice, and bring these public issues theologically to the Seminaries as well to the laity.” While Pitts earned her M.Div. from Lutheran School of theology at Chicago she co-founded Seminarians for Justice, a student social justice group dedicated to utilizing our academics towards practical theology with involvement with the community outside its walls. Pitts also worked for several summers at Lutheran Outdoor Ministries in Illinois. She joined 35 faith leaders at a workshop in June 2016 at Union Seminary in New York on the science of climate change, resistance to fossil fuel infrastructure, environmental justice, and climate communication, including training from former Vice President Al Gore. You can read her work via her blog: and see her interviewed as part of the video series, EarthBound.