by Terra Schwerin Rowe
Five hundred years ago the Protestant Reformation inspired profound theological, ecclesial, economic, and social transformations. But what impact does the Protestant tradition have today? And what might it have? This volume addresses such questions, focusing on the economic and ecological implications of the Protestant doctrine of grace. In the spirit of ecotheologies resonating with the best of the Reformation tradition, this book develops a fresh reading of Luther’s theology of grace and his economic ethics in conversation with current reflections on concepts of the gift and gifting practices.
Read description and order in either hardcover or ebook format
EDUCATION: Adult Forum and Bible Study, eco-theology
A Shared Concern
This is a collective obligation,
this is a collective effort
by humanity as a whole,
by all who really care
to preserve and to protect
this precious gift,
this global treasure,
this divine creation,
the vital source which sustains life,
the source which shelters,
nourishes, and nurtures all of us,
to resist, to counteract, to prevent
the greed and the grabbing,
the trampling, the ravaging, the raping,
the polluting, and the trashing,
the subduing, and the smashing,
who are out and about
to plunder and pilfer,
to degrade and destroy,
and to enrich themselves
at the expense
of all forms of life
and the chances of survival
and continued living.
They are in in this
to enrich and aggrandize themselves.
They are in this
for the taking,
and not for the giving.
It is time to stand together.
to become and to remain as
collaborative shields of protection.
It is a deed and a duty
which most urgently needs to be done.
We cannot stand idly by
while this perpetual warring against the planet
by the narcissistically, selfishly, pointlessly palavering,
and incessantly plundering and profiteering plutocrats
and in due course,
to our individual detriment
and our collective cost,
by them would be won.
Gerhard A. Fuerst, 1/26/2016
Gerhard A. Fuerst
(retired secondary & university educator)
701 Academy Street
Kalamazoo, MI 49007-4681
Member of Trinity Lutheran Church
Teaching Environmental Ethics: Feeding “The Good Wolf” by Dr. Leah D. Schade
Climate Change as a Perfect Moral Storm by Larry Rasmussen, Journal of Lutheran Ethics, February 12, 2014
“Waiting for the Lutherans” An article by Larry Rasmussen in Currents and Theology and Mission.
Green the Congregation through Worship
Reflections and Ideas by David Rhoads
Worship is the central recurring event in the life of a Christian community. Worship is a ritual. In ritual, we participate by immersion in a communal process that changes us by placing us in right relationship with God and with our fellow human beings. Worship is also an event. The call to worship, the proclamation of the Word, and the offer of Christ’s body and blood in bread and wine are actions of God that generate changes in our lives. They are events by which we as a church are transformed and renewed.
It is in the gathered community at worship that we celebrate our life together and affirm our identity as children of God and followers of Jesus. Worship is the place where we can be transformed anew each week as we seek to return from the struggles and vicissitudes of life in the world to restore our spiritual and moral rooted-ness in the life of God. Worship is also a central place where we articulate our fundamental beliefs and values. Therefore our love of God’s creation and our commitment to care for God’s creation should play an integral role in our worship life.
Worship as Re-Orientation .
One way to look at worship is to say that it is the place where we can express with the larger community the Christian life we have nurtured at home and work throughout the week. Another way to look at worship is to say that it is about reinstating our proper place in relation to God, ourselves, and other people when we have had difficulty maintaining these relationships through the week. It is like being lost in the woods and then stopping to orientate ourselves to the directions by means of a compass and our nearness to the edge of the forest—and then finding our way home. It is like being lost at sea and then stopping to locate ourselves from the stars in the sky so that we know where we really are—and then returning to solid ground. It is like using a global positioning locator to know just where we are in relation to everything else—and then being moved into the right position. Worship is a matter of getting/keeping our bearings and being situated in our rightful place in the universe. In this process, it is important to emphasize that it is not we ourselves who get our bearings. Rather, we put ourselves into a position to allow God to give us our bearings, to restore us to our rightful relationships.
Restoring relationships with God and one another : Through the rituals and events of worship, we find ourselves restored to right relationships. Through worship we are oriented to wholeness and our true purpose in life by being brought back into proper relationship with God, ourselves, and others. For example, by praise of God, we restore God to God’s rightful place in our lives as the one who created and sustains us. By thanksgiving, we recognize our human dependence on God for life and health. By confession and forgiveness, we seek to overcome our self-alienation and the brokenness of our relationships. By hearing the word of grace and challenge, we rediscover a proper sense of direction and our purpose in life. Through the offering, we give ourselves and our resources to this renewed vocation. Through prayer, we express a longing for all people who are lost or broken to be restored to a place of wholeness in relationship. By communing together, we return from alienation to a harmonious connection with others of the human community. With a blessing and a benediction, we go out with a renewed sense of who we are, where we are, and where we are going. We have become orientated. We have found our bearings, and we have reaffirmed who we truly are and whose we truly are—and, in so doing, we have found our home, our place of belonging in the world. Of course, it is our responsibility to seek to remain in these relationship from communal worship to communal worship.
Restoring our Relationship with nature . Unfortunately, our restoration/reorientation to place often leaves out an important and, indeed, crucial relationship. We reorient to God, self, and others, but often without restoring our relationship to nature. Yet nature is the web of life out of which we have come and where we will go. Nature is the inextricable matrix in which we live and move and have our being. We are a part of nature. Along with all other living beings and non-living things, we are nature. And if we are out of sorts with the rest of nature, if we are displaced from harmony with the creation of which we are such an integral part, if we are sinning against the natural world from which we ourselves have emerged, then we cannot fully find our bearings or our place.
If God created the world as a place in relation to which human life is inextricably woven, then we need to make the whole natural world an integral and important part of our worshipping experience. If worship is restoring ourselves to our proper place in the world—to recall who we are, where we have come from, the things upon which we depend, and that for which we are responsible—then worship must be a celebration of all life and an orienting of ourselves to our proper place within it. Nature can and should be such a fundamental dimension of the Christian life that we reflect the triad: Love God, Love your neighbor as yourself, and Care for creation.
Worshiping with Nature . To be fully into right relationship, we are called not only to restore our relationship with nature, but also to experience our solidarity with nature in relationship with God. That is, we humans are to worship and praise God with nature. Remember that the Psalms call for the hills to clap their hands and the trees to shout praises, along with animals and sea creatures, the seas and the soils, the trees and the grain—thus calling: “All creation, praise the Lord.” Hence, we can think about nature as our partners in worship. Nature itself is part of our worshiping community. It is important then that we are both in nature and with nature in our worship.
Worship as Counter-Cultural . Restoration to relationship with God, others, and nature is not the same as accommodation or assimilation into the society and culture around us. In fact, it may be quite the opposite. Reconciled relationships with God will orient us to values, actions, and structures that may go against the grain of the world around us. Reconciled relationships will place us in an alternative community that reflects the vision of God for human life. Reconciled relationships with others may set us at odds with the injustices, oppression, neglect, and discrimination of groups and individuals not sharing the values of the church. Similarly, reorienting ourselves to love of nature and care for creation may lead us to resist and oppose the practices of local and national government, businesses, corporations, and others who may contribute to the flagrant degradation of Earth’s natural systems and life. Worship can be quite radical in its call for discipleship. Worship can be subversive of the culture and an expression of counter-cultural thinking and acting. It can lead us to advocate for public policies and laws that foster love of neighbor and care for creation. At the same time, our re-orientation in worship may lead us to affirm many movements and actions in the culture that further the values and behavior fostered by our Christian way of being in the world.
Care for Creation in Worship.
There are many ways in which we can enhance our experience of nature, our connectedness to it, our solidarity with it, and our advocacy for it. It is helpful to think about the elements of worship and the seasons of the church year as contexts for incorporating care for creation. Following here are some reflections about this process.
Elements of Worship . The rituals of worship can integrate the place of all God’s creation with every part of worship and thus help to restore us fully to our place of health and wholeness.
Care for Creation in the Seasons and Days of the Church Year. Also, each season of the year lends itself to the thematic development of our relationship with all creation:
In all of these seasons and days, there is the opportunity to include all of God’s creation in our observances and celebrations. Seasonal decorations, banners, and sayings can keep this message before the congregation throughout the year. Furthermore, w e can enhance the experience of worship to bringing nature into the sanctuary: worship outside, place greenery/flowering plants into the church, give people seeds or seedlings to plant, decorate the sanctuary with natural art, and opening the sanctuary to natural light through windows and skylights. In all these ways, we can create an ethos in the congregation that will pervade worship with a care for creation and an experience of nature itself. .
The sacraments are occasions to reflect on human relationships with the rest of creation. Different Christian communities recognize different sacraments. We will reflect here on the two most common sacraments: baptism and the Lord’s Supper. The presence of an element of nature and the pronouncement of a word in relation to the offer of the element of nature assure us that the reality of Christ/God will be present in, with, and under the elements and the whole event, so that they are sacramental—capable of bearing the holiness and grace of God into our lives so as to transform us.
We often focus on the symbolic meaning of the elements used in sacraments: water, bread, and wine. But in the context of our concern for the environment, we can focus on the elements themselves. Notice how the status of grapes and grain and water as vehicles of the divine can in turn serve to give meaning to and to enhance our experience of these tangible realities of life for their own sake. For example, as a Eucharist or “thanksgiving,” Holy Communion can be an opportunity to express gratitude for all the natural order that sustains life at a material (and a spiritual) level, leading us to delight anew in the creation. To see the natural elements of both sacraments—water, grain, and grapes—as vehicles of grace is to realize that the finite can indeed bear of the infinite to us. This in itself elevates the goodness of nature as worthy and capable of being the means by which we establish a relationship with God and by which God establishes a relationship with us.
Baptism . Traditionally, baptism involves water for cleansing and for judgment or it symbolizes death and resurrection. However, what about also exploring the richness of the symbol of water in new ways in light of our contemporary knowledge and experience of water? We now know that water is the primordial context out of which life emerged and evolved to its present state. Why not connect this with the new creation at baptism? If baptism symbolizes a new beginning to life, then we can reflect on the new beginning to humanity that comes by immersing ourselves in water—so that we can, in a sense, re-emerge from water as a renewed humanity or as renewed life in all its manifestations—and in solidarity with all the life forms that led to human evolution.
Or could we not emphasize how vital water is to life—how our bodies are 90% water and we cannot live long without it? In this way, the water of life in baptism reinforces our gratitude for the water upon which we depend for life and health. Or baptism may remind us of how tragic it is to consider being baptized by water that is polluted rather than the pure living water that God created. Such a connection could lead us to see anew our vocation as baptized people to preserve clean water on the Earth. Or by baptism in water, we may acknowledge how much of the whole earth is comprised of water. In this way, the very fact that we are declared a child of God by immersion into nature itself can serve to get us in touch with our em-beddedness in nature as human beings. In all these ways we may re-connect the water of baptism to the water around us in nature.
The Lord’s Supper . The sacrament of Holy Communion is another opportunity to realize how integral is our humanity is embedded in nature. In the Eucharist, we are using natural fruits of Earth as a vehicle for God’s presence: wine from grapes and bread from grain. But it is more than that. Grapes grow from the vine that brings it forth, the ingredients of the soil, the water that nourishes the soil, the beetles that aerate the soil, the sun that shines on the plants, the air that surrounds the plant—and the composition and the combination of these elements is unique to the particular area or region where the grapes are being raised. Add to these factors the wood from the trees used to make the barrels in which the wine was stored and the ingredients employed as fermenting agents. We can reflect in a similar way on the bread used for communion. Some congregations use organically-grown, whole grain bread. Some congregations use bread made of multiple grains originating from several continents. In these ways, the elements of the Eucharist get us in touch with all of nature.
In addition, the Eucharist is connected to all of life in another way. It is a reminder of the death of Jesus, a recollection that all of life is a cycle of living and dying and resurrection. This is not to reduce the particularity of Christ’s death or the efficacy of it for salvation to the processes of nature. Rather, it is simply to recognize that the death of Jesus is an analog to the natural order in which death gives birth to life. The deaths of trees and other plants and the death of animals over the life span of the planet have made the earth into a great store of energy and one great compost heap that is the source of life and energy today.
The Sacramental Presence of God/Christ everywhere . Finally, it is important to observe that the elements of the sacraments are “common” elements of life—elements of food upon which we depend for life—assuring us that if God can be present in and through such common elements as bread and wine, then surely God is present to us everywhere in life. What difference does it make to our view of the daily food we eat and the daily drinks we drink knowing that bread and wine are sacramental? What difference does it make to our experience of water and soil and air, knowing that water is sacramental? The Eucharist is meant not only to lead us to experience the particularity of its symbolic meaning in the communion meal. It also leads us to think differently about all common elements of life—in such a way that our common experiences of them also become sacramental. That is, all elements of nature may convey for us the grace of God, that dearest freshness that lies deep down all things. As Martin Luther wrote, “God writes the Gospel, not in the Bible alone, but also on trees and in the flowers and clouds and stars.”
When we see all of life as sacramental, it changes our relationship to and our responsibility for creation—concern for pure water, our desire not to waste food, the problems with pesticides on grain and grapes, and a host of other ecological problems to which humans have contributed. We re-dedicate ourselves in worship to stop our actions that degrade nature and to find ways to restore God’s creation.
Preaching the Word.
Whether following a lectionary system or doing thematic preaching, here are some subjects that could and probably should be included in preaching: Human responsibility to care for the earth; Our proper human role/place in relation to the rest of creation; Our human degradation of creation; Reasons why we fail in our responsibility to care for creation; Reasons why we ought to care and act on our convictions; The inter-relationship between human justice and environmental problems; The scriptural connection between human sin and the languishing of Earth; Celebration of God as creator; Celebration of all of life for its own sake; The extent of human dependency on life around us; Gratitude for life; Exploration of Christian symbols that are rooted in nature; Connecting the sacraments to the realm of nature; New ways of thinking about God that foster our change of attitude and action; Proclamation of God’s enduring grace in and through creation; The extension of the efficacy of Christ’s death and resurrection to all life.
Personal Devotions .
It is important for Christians to incorporate their relationship with nature not only into corporate worship but also into their private devotional worship. We cannot depend on worship alone to rescue us each week from the fractured relationships that result from the vicissitudes of life. Rather, we are called to nurture and maintain our love of God, our love for others, and our care for creation on a daily basis. There are many resources available—devotional books, collections of prayers, poetry, selected scripture passages, exercises and experiences, among others—that can give our community members a daily experience of closeness to nature, the nourishments of its common graces, and the sense of responsibility for it that are so important in the world today.
In order for us to be truly reoriented/confirmed by our worship, we should incorporate love for, celebration of, concern for, prayer for, and a commitment to care for all creation into every dimension of our worshipping experience. If worship is a transformation restoring us to wholeness by restoring and securing our proper relationships in life, then our relationship with the rest of nature needs to be an integral part of that power of worship to change us. Just as we cannot imagine worship without praise of God or prayer for those in need, so too we should not be able to imagine worship without expressions of our love for and our commitment to care for God’s creation.
By immersion and by osmosis, the weekly connection with nature through words and symbols and ritual actions and the presence of nature itself in and around the sanctuary will work a salutary effect on the worshipping community. A transformation can occur that leads people to see our profound connection with all God’s creation and that enables people to come to a place of renewed gratitude for nature and a sense of responsibility to care for creation as part of our vocation as humans and as God’s people.
Watershed Discipleship is a website and organization based on the idea that the best way to orient the church’s work and witness is through bioregionally-grounded planning and action which focuses on the actual watersheds we inhabit. The website includes a blog, links to articles by Ched Meyers and others, and information about watersheds. Read more: Watershed Discipleship Movement and Resources
2016 Churchwide Assembly
ASSEMBLY ACTION CA16.05.24 To adopt Motion C.
WHEREAS, Holy Scripture reminds us that “the Holy Habitation of the Most High” includes “a river whose streams make glad the city of God,” and that “waters of the sea may become fresh, so everything will live where the river goes,” and that “the Holy Spirit descended on [Jesus] in bodily form like a dove” when he was baptized in the River Jordan; and 2016 Churchwide Assembly: Legislative Update Friday, August 12, 2016 Page 11 of 14
WHEREAS, a watershed is the ground that water flows within as it moves toward a stream, river or lake, and is a natural boundary within God’s creation, unlike arbitrary and haphazard geopolitical boundaries, and all of God’s creatures live in a watershed; and
WHEREAS, many of the watersheds in this country are degraded, and this environmental damage leads to water shortages and a crisis that disproportionately affects people of color and people with lower incomes; and
WHEREAS, the ELCA social statement “Caring for Creation: Vision, Hope and Justice” states that “We see the despoiling of the environment as nothing less than the degradation of God’s precious gift of creation,” and the social statement also reminds us that “congregations have various opportunities during the year to focus on creation… Thanksgiving, harvest festivals, and blessings of field, water, and plants and animals,” and encourages us to “observe Earth Day or Soil and Water Stewardship Week,” so as to protect and restore “natural and human habitats, including seas, wetlands, forests, wilderness, and urban areas”; and
WHEREAS, “watershed discipleship” requires that Christians acknowledge that water lies both at the center of our Christian rite of baptism and our current ecological and climate crisis, thus deserving deep theological treatment; therefore, let it be
RESOLVED, that the ELCA, in Assembly, requests the Church Council to direct the appropriate churchwide unit to provide every active rostered leader with resources to locate each congregation within its watershed district, so that waters may be named and known in worship and intercessory prayers, and that theological and biblical themes may build awareness, care and thanksgiving for the gift of these waters; and let it be further
RESOLVED, that the ELCA, in Assembly, requests the Church Council to direct the appropriate churchwide unit to provide resources to congregations and individual members to encourage and support conservation and prayerful stewardship of water resources; and let it be further
RESOLVED, that the ELCA, in Assembly, requests the Church Council to direct the appropriate churchwide unit to continue to develop strategies and provide resources to support areas struggling with natural or human-caused disasters that impact access to clean water, such as water contamination, drought and floods, with an awareness that the impact of our environmental actions have disproportionate implication for communities of color with lower incomes; and let it be further
RESOLVED, that the ELCA, in Assembly, encourages congregations to plan events outside their doors and within their watersheds, utilizing the many biblical themes of renewal and liberation that water affords.
Find some materials to watch/share with your council to describe the Season of Creation and how it is critical to our faith journey: Explore our YouTube Channel’s (see playlists).
The Catholic Climate Covenant has a global perspective with inspirational events across the globe: seasonofcreation.org
This timeless series, filmed in high definition, takes Martin Luther´s breakthrough understanding of Justification and Vocation and explodes it across God´s magnificent creation. It is a perfect tool to use for Adult Forums or community conversations in a 6 session format. Intentionally non-partisan and aimed at finding common ground.
Rev. Dr. Leah D. Schade first started helping Lutherans Restoring Creation as she joined us in a training at Mar-Lu Ridge camp in Maryland in 2011 and shared her personal experiences being a pastor on the frontline of the fracking issues in Pennsylvania. Then, in 2013, she graciously gave a group of LRC trainers at Gettysburg Seminary a sneak peek of her eco-feminist work as she was in the midst of crafting her doctoral thesis. That work evolved as she pursued her vocation of teaching and published her book, Creation-Crisis Preaching: Ecology, Theology, and the Pulpit.
Most recently she has been sharing her gifts as Assistant Professor of Preaching and Worship at Lexington Theological Seminary in Kentucky. Her book, Preaching in the Purple Zone: Ministry in the Red-Blue Divide, explores how clergy and churches can address controversial social issues (including climate change) using nonpartisan, biblically-centered approaches and deliberative dialogue. She also co-edited with Margaret Bullitt-Jonas a timely tool for all of us in this ministry: Rooted & Rising : Voices of Courage in a Time of Climate Crisis, a collection of 21 essays from a cross section of faith leaders and activists offering their spiritual wisdom and energy for facing the difficult days ahead. Leah has also written a Creation-centered Lenten devotional, For the Beauty of the Earth. She is a sought-after speaker and has keynoted and led workshops across the United States.
Below is a listing of Leah’s various offerings to Lutherans Restoring Creation. We are proud to have her as a part of our church and larger cloud of witnesses.
Read her most recent posts at: https://www.patheos.com/blogs/ecopreacher/
“Connections to Creation” reflections for Sundays and Seasons, 2019-2020 and 2020-21.
“Encountering Pharaoh – and Climate Change” in Preaching as Resistance; Phil Snider, editor; St. Louis, MI: Chalice Press, 2018.
“Preaching the Body of God: Sallie McFague and a Homiletics of Creation Care,” The Other Journal; Fall 2018.
“Include Mother Earth in the #MeToo Movement: ‘Don’t Frack Your Mother,’” Mother Pelican: A Journal of Solidarity and Sustainability, Luis T. Gutiérrez, editor; Vol. 14, No. 3, March 2018; http://www.pelicanweb.org/solisustv14n03page11.html
“Let’s Make Earth Day about the Earth Martyrs,” The Christian Century, April 18, 2017. https://www.christiancentury.org/blog-post/lets-make-earth-day-about-earth-martyrs
Let All Creation Praise website contributor – http://www.letallcreationpraise.org/about-us
2016 – present: Supply preaching
2011 – 2016: Pastor, United in Christ Lutheran Church, West Milton, PA
2009 – 2011: Bridge Pastor, Spirit and Truth Worship Center, Yeadon, PA
2000 – 2009: Associate Pastor, Reformation Lutheran Church, Media, PA
Website for Creation-Crisis Preaching: www.creationcrisispreaching.com
Website for The Purple Zone – Ministry in the Red/Blue Divide: https://thepurplezone.net/
Featured faith leader in documentary In God We Trump by Christopher Maloney, 2017: http://ingodwetrumpfilm.com/
Featured in The Lutheran Magazine, “Restoring Creation with Faith,” April 2015 http://www.thelutheran.org/article/article.cfm?article_id=12519
Featured faith leader in 20-minute short film, Faith Against Fracking: https://www.youtube.com/watch?v=5R716qzQU8g
Climate Stew podcast profile and interview: http://climatestew.com/portfolio/rev-dr-leah-d-schade-phd/; http://climatestew.com/podcast/episode-eighteen-whats-faith-got-to-do-with-it/
• Kentucky Council of Churches Award, 2019
• Lutheran Advocacy Ministry of Pennsylvania Service Award, 2016
• The Mark McCollough Religious Leadership Award, presented by The Central Susquehanna Chapter of the American Civil Liberties Union (ACLU), 2013
Environmental and Justice Advocacy and Activism
Member of Blessed Tomorrow Leadership Circle, a coalition of diverse American faith leaders committed to inspiring others to lead on climate solutions in their congregations, homes, and communities. Blessed Tomorrow is one of the sector programs of ecoAmerica, an organization committed to building institutional leadership, public support, and political will for climate solutions in the United States.
Trained workshop leader for Lutherans Restoring Creation, training congregations for starting care-of-Creation teams and programs.
Involvement with several different interfaith groups on environmental issues, including Interfaith Power & Light, the Poor People’s Campaign, Pa. MORALtorium on Fracking, etc. Prayer vigils, press conferences, government testimonies and protests.
Founding member of the Isaiah 1:17 Justice Team of the ELCA Indiana-Kentucky Synod, 2018 – present.
Sponsor of memorial to the ELCA Churchwide Assembly calling for divestment from fossil fuels. Motion passed by Upper Susquehanna Synod Assembly (USS), June 2015.
Sponsor of memorial to the ELCA Churchwide Assembly and resolution to the Upper Susquehanna Synod Assembly calling for integration of Eco-Reformation into the 500th Anniversary commemoration of the Reformation. Motions passed, June 2015.
Community organizer and spokesperson for the Tire Burner Team, a group of community activists and grassroots citizens who successfully defeated a proposed tire incinerator in White Deer Township, Union County, PA; 2013 – 2014.
Representative for Lutheran Advocacy Ministry of Pennsylvania (LAMPa) and the ELCA, testifying in favor of the EPA’s Clean Air proposal for coal plants, 2014.
USS Bishop-appointed task group on fracking, 2013 – 2014.
Primary author of three resolutions on slickwater horizontal hydraulic fracturing for Upper Susquehanna Synod of the ELCA; one calling for formation of synod task force; one calling for ELCA to establish task force; one for the synod to call for a statewide moratorium; all three passed; 2012.
Clean Air Advocacy Conference participant and representative for the National Council of Churches in coalition with the US Climate Action Network; meetings with four congressional representatives in support of the Clean Air Act; Washington, DC, 2011
Over 100 radio, television and newspaper interviews, features, and op-eds covering topics such as local and national environmental issues, religion, and politics
SAMPLE KEYNOTES, WORKSHOPS, RETREATS
“Creation, Climate, and the Church: Healing Our ‘Vitamin C’ Deficiency”
In an increasingly polarized society, how can the church respond to the rising crises of environmental devastation and climate disruption? Rev. Dr. Leah Schade will share her research about pastors, preaching, and environmental issues, and suggest an approach that honestly and creatively names the reality of the “eco-crucifixion,” while proclaiming an “eco-resurrection” through Christ’s redemption of Creation.
“Beyond ‘Creation Care’: Building the Eco-Ethical Ark in the Age of Climate Disruption”
For many years, religious environmental activists used the term “Creation Care” to instill a sense of moral and ethical responsibility around ecological issues. Rev. Dr. Leah Schade will make the case that we need to expand and deepen our understanding of the phrase “Creation Care” so that it conveys the urgency needed to act on what is happening. She will propose adding three other alliterative phrases: Creation Clarity, Creation Compliance, and Creation Compassion, and will explore what they might entail for the church responding to the climate crisis.
Deliberative Dialogue on “Climate Choices: How Should We Meet the Challenges of a Warming Planet?”
Climate change is an issue that affects virtually every American, directly or indirectly, often in deeply personal ways. How can the church address this issue given the red-blue polarization of our time? Is there a way to faithfully engage important questions about the climate crisis that moves us beyond the current political debate and frames the conversation within a biblical and theological perspective? Rev. Dr. Leah D. Schade will facilitate a nonpartisan deliberative dialogue in which we’ll explore the church’s role in engaging this difficult issue.
“Who Is My Neighbor” Mapping Exercise
Drawing from her book, Creation-Crisis Preaching: Ecology, Theology, and the Pulpit (Chalice Press, 2015), Rev. Dr. Leah Schade will present practical suggestions and questions for mapping the ecological, social, cultural and political location of a particular congregation to help churches better contextualize their ecology ministry. This workshop will be helpful for pastors looking to “green” their preaching and for church leaders wanting to find ways to create or expand their ecology ministry.
“Council of All Beings”
This workshop invites participants to spend time outside and connect with an aspect of nature that calls to them. Drawing on her book Rooted and Rising: Voices of Courage in a Time of Climate Crisis co-edited with Margaret Bullitt-Jonas, Rev. Dr. Leah Schade leads participants through a ritual of deep listening to the natural world in order to foster compassion for all life-forms and heal the splits that separate human beings from God’s Creation.
“Art as a Window into the Intersection of Religion, Gender, and Ecology”
Rev. Dr. Leah Schade shares provocative and moving images from artists depicting humanity’s different conceptions of the environment, religion, and the male/female dichotomy. How do our understandings of gender impact our theology and how we view the natural world? What impacts do these images have on everything from our religious language, to our environmental policies, to our treatment of males, females, transgender, and non-gendered persons? Through discussion, meditation, journaling, and group exercises, participants will be led to deepen their relationship with themselves, the natural world, and the Divine.
Creation-Crisis Preaching: Strategies, Tactics, and Text Studies
Preaching “good news” in the face of environmental devastation, the climate crisis, and extreme energy extraction can feel overwhelming to pastors and congregations alike. Rev. Dr. Leah Schade will introduce a three-fold approach for preaching that addresses environmental justice issues with a particular eye towards congregational context (geography, culture, community, political tensions, economics, etc.). The goal is to help preachers develop an environmentally-literate approach to preaching that honestly and creatively names the reality of our ecologically-violated world, while emphasizing a hope-filled “eco-resurrection” through Christ’s redemption of Creation.
Sermons preached as Earth, Water, or Air
“I Am Ruah: The Holy Spirit Speaks to the Climate Crisis”
“Ruah” is the Hebrew word for the spirit, air and wind that comes from God. How might Ruah, the very breath of God, experience the climate crisis and pollution? What insights can we gain from Jesus’ teaching about blaspheming the Holy Spirit when considering the moral and ethical implications of climate disruption? In this creative and engaging sermon, Rev. Dr. Leah Schade speaks as the character of Ruah and invites listeners to consider how their faith will shape their response to the climate crisis.
“I Am Water, I Am Waiting: John 4:1-42 (The Woman at the Well).
How does Water respond to being called hudor zoe, living water, by Jesus? How does she feel about baptism? About the pollution from fracking? In this dramatic and imaginative sermon, Rev. Dr. Leah Schade preaches as the character of Water telling the story of God’s Creation from the beginning, her relationship with Jesus, and her perspective on the story of the Woman at the Well in John 4:1-42.
Earth Speaks: What’s Next?
In this sermon listeners begin to see how the ideas of Earth-as-body, Earth’s co-creativity with God, the intrinsic value of Earth, and the relationship between Earth, its flora and fauna, human beings, and God are so intimately related. The sermon dramatically portrays what it looks like when the relationships between these entities are violated by human beings. Rev. Dr. Leah D. Schade illustrates what it might be like if Earth were to hear and interpret a biblical text and provides insight into humanity’s relationship with God and Creation, as well as God’s in response to suffering, from Earth’s perspective.
Veni, Creator Spiritus!
An Ecological Reformation
Veni, Creator Spiritus! Once a World Council of Churches program theme, “Come, Holy Spirit, renew your whole creation!” surfaced again in an ecumenical gathering in Greece in March 2016, this time as a “Manifesto for an Ecological Reformation of Christianity.” The authors note the Reformation Jubilee of 2017 as the opportune moment for the manifesto. The backstory is the urgent call of Christians from areas most vulnerable to the constellations of economic power, whether in the Pacific, Africa, Asia, Latin America, or from minority populations in Europe and North
America. Add the Pope’s ringing encyclical, Laudato Si’ , and Protestant countries in the North keenly aware of the environmental degradation of their consumerist life style, and we have an ecological cry that is as clear, strong and emphatic as
Beethoven’s Ninth. [read more]
Behold the Lilies, by the Rev. H. Paul Santmire, draws from the riches of the author’s long-standing work in the theology of nature and ecological spirituality, especially from his classic historical study, The Travail of Nature (1985), and from his Franciscan exploration in Christian spirituality, Before Nature (2014). In this new volume, Santmire maintains that those who would follow Jesus are mandated not just to care for the earth and all its creatures but also to contemplate the beauties of the whole creation, beginning with “the lilies of the field.” His first-person reflections range from “Scything with God” to “Rediscovering Saint Francis in Stone,” from “Taking a Plunge in the Niagara River” to “Pondering the Darkness of Nature.” Behold the Lilies offers brief spiritual reflections that can be read in any order, over a period of time. This accessible primer will be welcomed not only by those who have already identified themselves with the way of Jesus but also by others who are searching for a contemplative spirituality attuned to global ecological and justice issues.