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**NEW** Preaching on Creation: Sunday August 7-13 in Year A (Thompson)

All-Encompassing, Hopeful, and Embodied Faith

This week Lutheran’s Restoring Creation is excited to offer a guest commentary from Andrew Thompson, a young adult seminarian.  In his commentary, Andrew reflects on God reaching us through our surroundings and how God’s active presence, within and beyond us, forms us for sustained action for the sake of the world.

LRC is always looking for new voices and diverse perspectives on the lectionary. Send an email to our commentary coordinator (contact@katrinamartich.com) to reserve a Sunday for your voice to be heard.

Care for Creation Commentary on the Common Lectionary 

Readings for Sunday August 7-13, Year A (2020, 2023)

1 Kings 19:9-18
Psalm 85:8-13
Romans 10:5-15
Matthew 14:22-33

Introduction

It’s no secret that the United States’ narrative of individualism and self-sufficiency has and is devastating our environment and many communities who are underrepresented in systems of power. Lutheran ethicist Cynthia Moe-Lobeda encourages an alternative way of understanding oneself and one’s spirituality which runs counter to these individualistic narratives that oppress our neighbors and God’s creation. Moe-Lobeda names this lens “Critical Mystical Vision,” which includes seeing “what is going on,” “what could be,” and “seeing ever more fully the sacred Spirit of life coursing throughout creation and leading it—despite all evidence to the contrary—into abundant life for all” (Cynthia Moe-Lobeda, Resisting Structural Evil: Love as Ecological-Economic Vocation, Minneapolis: Fortress Press, 113-114, Kindle). Moe-Lobeda planting her ethic in this ground of critically acknowledging one’s experience, seeing new pathways to take for the journey ahead, and God’s continued guidance towards that longed-for state of affairs of dynamic relationality offers hope for the journey and energy towards making it a reality (Resisting Structural Evil, 114, 120 Kindle). By continuing to develop the portrait of God actively abiding within us through creation, we are provided perspectives and practices which cultivate inspiring hope. This hope grounded in faith acknowledges despair and pain and seeks to do something about it, moving the parishes we serve and beyond towards a more communal worldview and brighter tomorrows.

1 Kings 19:9-19: Embodied Faith in the Sheer Silence

The Kings reading for August 9th begins this week’s expansion of this Western-influenced perspective of God. This exploration of Elijah’s story follows Elijah’s lone prophetic witness against four hundred and fifty prophets of Baal, which resulted in the LORD being revealed boldly to the community as the giver of water and fire, primary elements of sustenance and life (1 Kings 18:17-46). While this demonstrated God’s sovereignty as greater than the perceived power of Baal affirmed by members of the Israelite community and leadership at the time, Elijah also unsettled the status quo in the process, leading him to flee after Jezebel threatened his life (1 Kings 19:1-8). We enter into the 9th verse of chapter 19 with Elijah spending the night in seclusion within a cave in Mount Horeb, the site where God had cared for the Israelites with water from a stone and provided guidance in the form of a new covenant from a fire (Exodus 17:6; Deuteronomy 4:9-15).

God reaches out to Elijah, asking him why he is there. Elijah responds, explaining that he has continued to answer his call, and even so the present oppressive system continues to exploit the agrarian culture at the time for their own gain and idolatrous practices, thus breaking the covenant with God for the Israelite people to “love the Lord your God with all your heart, and with all your soul, and with all your might” (Deuteronomy 6:5; Gale A. Yee, “1 Kings 17:1-22:53: The Ministries of the Prophets Elijah and Micaiah” in Fortress Press Commentary on the Bible: Two Volume Set, Gale A. Yee, Hugh R. Page Jr., Matthew J. M. Coomber, Margaret Aymer, Cynthia Briggs Kittredge, David A. Sánchez, eds. Minneapolis: Fortress Press, 2014, Kindle). By breaking this covenant and exploiting the agrarian culture at the time, they also “[deprive] the alien, the orphan, and the widow of justice,” as these vulnerable populations especially relied upon gleaning practices in the fields, as outlined in Deuteronomy as well (Deuteronomy 26:12-13, 27:19; Yee, “1 Kings 17:1-22:53,” Kindle). Elijah’s response to God feels drenched in the question of “Why?”—Why does this pain and suffering continue to happen, and why do my neighbors and your people continue to suffer as the covenant continues to remain unacknowledged and they seek to take my life? Elijah shares his story and experience with hopes that the status quo may be changed and seeks guidance about how to make that happen. How often do we find ourselves asking these questions too, especially when like it feels as though justice is nowhere to be found and God does not seem close by?

In their first exchange, God commands Elijah to go outside the cave and listen, “for the LORD is about to pass by” (1 Kings 19:11). We recall here that when Moses experienced God passing him by, he too was encouraged to stay by himself inside the cleft of a rock or a cavern (Exodus 33:20-23). At that moment, the very same signs that accompanied God’s presence listed in Isaiah 29:5-6 occur outside the cave, including a whirlwind so strong that it split the mountains, an earthquake, and then a fire (1 Kings 19:11-12). However, the writer(s) of 1 Kings reports that the LORD was not present in those spaces, and that after the fire there was “the sound of sheer silence” (1 Kings 19:13 NRSV). Elijah seems to have discerned that God’s presence was not communicated via the classic mediums for the divine to be revealed. Upon hearing the silence, however, Elijah responds to God’s invitation to leave the cave and experience the LORD passing by. Upon arriving at the entrance of the cave, God asks again what Elijah is doing at Mount Horeb. Elijah repeats his response, and this time the writer(s) reports that Elijah discerns how God will restore justice to the land, namely in the means they understood at the time, which was by putting righteous leaders back into leadership positions.

So, what changed between these two sets of questions and responses? God reveals Godself and the will of God in a vehicle that is atypical to how God has been most clearly revealed in the past to God’s people. The prophet Elijah thus receives a broader lens that God’s movement is not limited only to the more easily perceptible movements of nature or in bold displays of divine intervention. Instead, even in the absolute stillness of the air, God is still moving and is still present with God’s people—hearing the cry of the oppressed, stirring people’s hearts towards ensuring justice for the sake of the widow, the orphan, and the foreigner, and unsettling oppressive systems which seek to silence the voices of prophets who are speaking truth to power. God’s presence is not limited only to the mediums themselves, but it is communicated into us through such means. Whether it be within the cave, within the clouds, within the fire, within the water, within the stillness—God also stirs within us, towards our very innermost selves, to remind us of God’s abiding presence. God’s presence does not just linger there either. God’s presence communicated through these creative means revealed to Elijah the means for how justice would be offered in his time. God’s revelation to Elijah appears to have encouraged him to continue the work he has been called to do, as in the very next verse he goes forth to anoint Elisha, thus continuing the process of unsettling and dismantling the oppressive political system at the time.

The 1 Kings passage invites readers to reflect over two questions: How do you see God moving in this world and within you, and how are you going to respond? On the road of activism, silence can sometimes be viewed as a scary wall, indicating that one’s actions they once believed were in line with their vocation are actually running off track or are not making a difference. The question people in this position may encounter next is “What comes next?” This seems to be a root of the response Elijah offered to God’s question: “What are you doing here?” Through Elijah’s encounter with God in and through nature, he seems to have found an expanded perspective that is grounded in his continued faith and results in new directions to explore. While we treasure the narratives where God is moving in big and bold ways because they are exciting and often deliver the justice we long for on a daily basis, we are invited to expand our lens like Elijah so we may remember that milestone moments are not the only places where God is active. God is also present and moving in those moments which seem like anything other than momentous; we see here that God can use the stillness, the space we inhabit, the things we perceive and experience each as leaping off points to move us, and in the process reveals God’s will of compassion and justice. So, once the LORD passes by you in this way, what will you do next?

Psalm 85:8-13 and Romans 10:5-15 – God Revealed and Moving, Within and Beyond Ourselves

The readings for this week from Psalm 85 and Romans 10 offer more rich imagery which help us better engage Moe-Lobeda’s third aspect of Critical Mystical Vision: “seeing ever more fully the sacred Spirit of life coursing throughout creation and leading it—despite all evidence to the contrary—into abundant life for all” (Resisting Structural Evil, 114, Kindle). The psalm reading this week carries on the theme found in 1 Kings 19:9-18 of listening for God, who “…will speak peace to [God’s] people, to [God’s] faithful, to those who turn to [God] in their hearts” (Psalm 85:8 NRSV). This conception of God includes the idea that God’s glory (another term often associated with God’s abiding presence) dwells in our land, which the writer perceives as causing love, faithfulness, righteousness, and peace to also be gifted to the world by extension. What hopeful imagery associated with the fruits of listening and discerning God’s active presence amongst us! The writer perceives the world as being infused with the Spirit of life, and by extension finds hope in God’s presence.

In Psalm 85:11, we are treated to another set of rich imagery: “Faithfulness will spring up from the ground, and righteousness will look down from the sky.” It first casts an expansive view of the extent of God’s presence, as God’s presence is associated with both parts of the binary of up and down. This sentiment in Psalm 85:11 resonates with the ideas shared in the opening verses of the Romans reading, which encourages readers to not pin Christ’s presence to one place by assuming the righteousness associated with faith is found in one precise direction or space. Instead, we are encouraged to believe that “The word is near you, on your lips and in your heart” (Romans 10:8). The English translation offered by the NRSV here makes sense but misses out on just how connected the word is to God’s people, as the “on your lips and in your heart” literally translated from the Greek is “in your mouth (stoma) and in your heart.” The Greek presents God’s presence here as being very much internalized here. This internalized focus presents yet another dynamic portrait of God’s abiding presence within us while also including how God offers faith to us right where we are and that the righteousness of God saturates the very air we breathe. These images resonate with the comforting sentiment that our justifying, reconciling, and renewing faith itself is “sparked” by God, which orients the life we live in response (Apology of the Augsburg Confession, Article 4.73-74, 110-116 in Robert Kolb and Timothy J. Wengert, eds., The Book of Concord: The Confessions of the Evangelical Lutheran Church, Minneapolis: Fortress Press, 2000, p. 132, 138-139). Yet again we see how God oftentimes reveals God’s movement within us through these external means and empowers us to live in an awe-inspired and hope-filled manner if we remain tuned into God’s embracing movements.

We can see through these verses images which reflect the ongoing nature of God’s life-giving presence, whether it be within the rhythmic beats of our heart internally or a seed’s continued growth through the dirt. Both of these images are similar in the fact that they represent internal, life-giving processes which make action possible in the future. So too does the faith which springs up from the ground of our very being make possible the work we are called by God to do in this world. Such work is often hard and exhausting, and sometimes can feel as though we are stuck in the dirt; however, when we look out at the large trees and the many blades of grass tenaciously growing up and out in the air, we can see little reminders of God’s creative work in this world continuing every moment, with every breath we breathe, with whatever growth is sustained, and with every heartbeat, as the Word abides in each and every one of those spaces. We can go forth, knowing God has deeply rooted and nourished each of us in the ground from which faithfulness springs through the waters of our baptism and the Word. To use the words from the close of the Romans reading for this week, we are rooted yet are also sent as those beautiful messengers proclaiming God’s steadfast love, faithfulness, justice, and peace for the sake of the broader web of life, of which we too are a part and have been called to tend. The question remains, “How is God stirring you to live out the rooted-in-faith-life you have been freely given by God?”

Matthew 14:22-33 – An Invitation to Trust and Walk Upon the Mysterious Waves

The Gospel reading for this week continues our exploration of how cultivating Moe-Lobeda’s “Critical Mystical Vision” allows us to see the world through a hopeful, spiritually rich lens which informs bold action. This passage takes place in a chapter where Jesus finds out about John the Baptist’s execution at the hands of the corrupt political system run by King Herod, and seeks rest in solitude while in a boat upon the waters. He later returns to the crowds, and in his time with them communicated his compassion by curing the sick and showcasing the abundance of God by multiplying the small amount of food they had for the nourishment of all in attendance. Yet again, we see how God chooses to move through physical means to provide insights about God’s character and movement towards life for all.

After these acts of care and time spent with the community, the Gospel of Matthew reports that Jesus sent the disciples on a boat to go to the other side to Gennesaret, where Jesus and the disciples yet again engaged deeply with the community and Jesus provided care for them (Matthew 14:34-36). The journey in-between the two shores is our focus for this week, as the disciple’s boat is buffeted by what Bible scholar Douglas R. A. Hare refers to as waves which “tortured” the disciples. Hare minces no words about the dire predicament set before them, and that it is crucial to the narrative that this is when Jesus appears to the disciples, revealing that care and guidance are key aspects of Jesus’ activity as the Messiah (Douglas R. A. Hare, Matthew. Interpretation: Bible Commentary for Teaching and Preaching. James Luther Mays, Patrick D. Miller Jr., and Paul J. Achtemeier, eds. Louisville: John Knox Press, 169). We see revealed through Jesus that God is caring and present with those amidst the storms of life, encouraging us to look out upon our respective communities for those we may accompany on the journey as well.

As we continue surveying the disciples experience upon the sea, we find the disciples looking out upon the roaring waters after a full night of wrestling with these waves to see a figure moving towards them. The disciples together “cried out in fear,” and immediately Jesus offers words of comfort (Matthew 14:26-27). At this point, Peter alone responds, asking Jesus to invite him on the waters too if his Lord is in fact there. Jesus offers the requested invitation. Peter then steps out upon the waves, begins to walk towards Jesus, and as he recognizes a strong gust of wind, he becomes frightened and begins to sink. As he sinks, he cries out to Jesus for deliverance, and Jesus immediately reaches out to catch him. Jesus encourages him to hold onto the faith he had which encouraged him to step out onto the water in the first place and then guides him back onto the boat, at which point the storm ceases and the disciples worship Jesus.

Hare’s analysis of this passage uplifts that Peter’s stepping upon the waves is unique to Matthew’s telling of the disciples’ storm experience, suggesting that Peter represents a key representation of “…what it means to be a Christian caught midway between faith and doubt” (Matthew, 169). Put another way, Peter represents to the reader the life of someone engaging in Critical Mystical Vision. The group on the waves originally saw Jesus as a ghost. Upon hearing the figure on the waves, Peter chose to see things differently, trusting in Jesus’ presence and asking to step out onto the risky waves with him. Now, this does not mean that Peter was ignorant of the surroundings he was in. The fact that he requested that Jesus himself command him upon the tempestuous waters suggests that he was critically aware of the space he was in, yet hoped through his faith that God’s power would be sufficient to carry him on the way (Hare, Matthew, 170). Even when the situation shifted and his faith was shaken by the wind, Peter again cried out in hope that Jesus would hold him up when Peter alone could not. Jesus immediately responded, and upon returning with Peter to the boat, the disciples cried out in worship, claiming Jesus as the Son of God.

And why these immediate turns to praising Jesus? My guess is this is not only because the storm had subsided. Instead, Jesus communicated clearly to these disciples that he is there to continue providing care for them, even when he had perhaps appeared distanced from them when he went away to the mountain to pray (Matthew 14:23). Moreover, Peter stepped out in hope, and although the journey took a different path than he perhaps had expected, he encountered Christ. Peter chose to see with hope, and his life and the disciples lives were changed by the experience that followed. Even though he fell into the waters, had he not trusted in his faith and seen the figure only as a specter or something to tempt him, then he likely would not have had the experience which revealed a whole new relational dimension between him and Christ. Their awareness of Christ’s presence and care for them deepened immensely through his accompanying them in the storm and upon the very waters that threatened their boat. This is not to say that Peter saw everything as safe or rosy. It is clear that Peter was abundantly aware of the stormy waves; however, he fixated upon Christ for the first steps into new understanding (Hare, Matthew, 170). Through Peter’s hope and through the storm God revealed new depths to Peter’s faith. Yet again, God moves amidst nature and the discerning heart towards communicating new truths about who God is and who we are called to be in response.

The waves can represent the mysterious, presently-uncharted places for us. As we continue wrestling with how we are to answer our call to love our neighbor amidst this complex world, we find hope in the truth revealed in this passage that Jesus is already ahead of us in those currently mysterious spaces. We experience the tug to move just as Peter was called by Jesus upon the waters. We trust that Christ is with us upon those waves, ready to catch us if we begin to sink. We believe Christ still invites us to live into the faith sparked within us for the sake of those experiencing the pain and fear associated with the tumultuous waves of this life. So, where is Jesus ahead of you, providing hope for the journey ahead and calling you to join him amidst the storms which visit us in this life for the sake of those whose are being engulfed by the waves?

Questions to Ponder and Embody in Hope

Elijah, the Psalmist, Paul, and Peter each saw the world with hope and faith that God was moving and was encouraging them to move as well. They each experienced hardship and saw that the road towards living out their call was one that had obstacles and risks along the way. However, they also saw the dynamic presence of God moving on the road, both within their very bodies and alongside them in God’s creation. Out of this deeper perception and God’s reminder of God’s compassionate presence, they continued to move forward in hope that God’s will might be done through them, not for their own sake, but because they were obligated to do so by our Creator and Sustainer, and because they saw the world needed it. The questions raised by these readings before us then as called and claimed children of God are: What do we perceive? In what ways is God moving within us and within our surroundings? Where are the stormy waves God invites us to walk upon? What will we do in response as we live rooted and fixed upon the faith offered to us by God? We live out of our embodied faith and experience. We reflect on what could be with hope inspired by God’s will of justice, compassion, and dynamic relationality. We continue to step out upon the waters to which we are called, listening for God’s continued presence and guidance, whether it be found on the waves, in the fires, in the wind, in the silence, in our words, or within our very hearts. May we view the world through the “Critical Mystical Vision” Moe-Lobeda describes, trusting that God is renewing us as faith springs up from the ground to which we have been rooted, that God sends us with hope, and that God invites us to embody the insights gained from God’s movement in nature towards our very internal selves for the sake of the world.

Andrew Thompson
athompson5@capital.edu

Andrew Thompson is a second year Master of Divinity, Word and Sacrament Track, student at Trinity Lutheran Seminary at Capital University. Andrew graduated from Capital University in 2019 with a BA in Religion and Philosophy, and much of his work embraced an eco-theological framework. Andrew presented eco-theological work at several undergraduate conferences, created an eco-theologically-centered campus ministry outline and program content for his senior thesis, and also served as a camp counselor at a Lutheran Outdoor Ministries in Ohio camp. Andrew hopes to serve the world and the church as a campus pastor, and as a continued advocate and ally for environmental justice.

Sunday June 26 – July 2 in Year A (Mundahl)

Fake News Tom Mundahl reflects on the alternative.

Care for Creation Commentary on the Common Lectionary 

Readings for Sunday June 26 – July 2, Year A (2020, 2023)

Jeremiah 28:5-9
Psalm 89:1-4, 15-18
Romans 6:12-23
Matthew 10:40-42

While there have always been questions about the accuracy of journalism, only in the past few years have charges of “fake news” and adherence to“alternative facts” gained prominence.  This development is chillingly reminiscent of George Orwell’s novel 1984, which begins “It was a bright cold day in April, and the clocks were striking thirteen” (Signet Classic, 1949, p. 5). Immediately we recognize that we are entering a world where the very idea of truth is called into question. Instead, everyone lives off-balance in a political culture whose creed is “War is Peace, Freedom is Slavery, and Ignorance is Strength” (Orwell, p. 17).

Linguist Winston Smith soon realizes he lives in a society based on raw power, not truthful information. “Not merely the validity of experience, but the very existence of external reality was tacitly denied by their philosophy” (Orwell, 69).  Even though Orwell’s Oceania is fictional, it is easy to see how much — with the denial of climate science and lies about the danger of the novel coronavirus — it resembles our own. This very question of truthfulness also was central to one of the most dramatic episodes of Jeremiah’s life — his conflict with the prophet Hananiah.

This conflict and its background plays out in Jeremiah 27:1-11 and the entirety of chapter 28. In order to help the assembly to comprehend the appointed First Reading (28:5-9), the lector needs to read this narrative whole or employ a storytelling approach. Because we are once again dealing with the early events leading to the 587 BCE siege of Jerusalem, the focus is on grief, for we are witnessing the end of Judah as a self-determining polity. Terence Fretheim is right in calling this nothing less than God’s mourning a dead child (The Suffering God, Fortress, 1984, pp. 132-136). Into this unfolding grief comes another prophet, Hananiah with news too good to be true.

The essential facts are these: from 604 BCE, Babylon had controlled Judean life, and to demonstrate that power had kidnapped King Jeconiah and “borrowed” precious artifacts from the Temple. This was in addition to demanding substantial annual tribute. By 594/593 BCE, several tribute-paying kingdoms were beginning to consider revolt in the form of stopping these payments of “protection money.” In this context the prophetic word came to Jeremiah instructing him to make an ox-yoke to wear and say to the leaders of nations contemplating rebellion, “Thus says the LORD of hosts, It is I who by my great power and my outstretched arm have made the earth, with the people and animals that are on the earth, and I give it to whomever I please. Now I have given all these lands into the hands of King Nebuchadnezzar of Babylon, my servant, and I have given him even the wild animals of the field to serve him” (Jeremiah 27:4-6). The ox-yoke symbolizes just that servitude.

Into this volatile situation comes Hananiah with a completely contrary message sure to please Judean leaders: “Thus says the LORD of Hosts, the God of Israel: I have broken the yoke of the king of Babylon.  Within two years I will bring back to this place all the vessels of the LORD’s house, which King Nebuchadnezzar of Babylon took away from this place and carried to Babylon. I will also bring back to this place King Jeconiah….” (Jeremiah 28:2-4a). Who is the true prophet and who is peddling fake news?

Jeremiah responds without a trace of defensiveness.  “Amen! May the LORD do so, may the LORD fulfill the words that you have prophesied…. “(Jeremiah 28:6). But then he goes on to say, in effect, that prophecy is neither wish-fulfillment nor propaganda.  Prophets are sent when there is a need, not as official cheerleaders.  As Walter Brueggemann puts it, “Jeremiah spoke to a people with glazed eyes that looked and did not see.  They were so encased in their own world of fantasy that they were stupid and undiscerning. And so the numbness was not broken and they continued in their fantasy world” (The Prophetic Imagination, Fortress, 2001, p. 55).

By the time a scroll of Jeremiah was available, everyone knew that Jeremiah’s words were authentic; after all, there is no “Book of Hananiah.”  Then why go into the detail of Hananiah’s destruction of Jeremiah’s yoke (Jeremiah 28 :10) and the fact that although he had prophesied only two more years of Nebuchadnezzar’s dominance, in exactly two months Hananiah was dead?  Clements answers, “No doubt many prophets like Hananiah, offering the same spurious appeal, were still known to the book’s readers. Hananiah’s grim fate was to be a warning to them” (Jeremiah, John Knox, 1988, p. 167). There was a price to be paid for pushing “fake news.” When the choice is between power and truth, Jeremiah would concur with Orwell: truth is the loser.

This is well documented in the case of climate science. In July of 1977, James Black, an Exxon senior scientist, addressing a conclave of top scientists at the energy corporations’ New York headquarters, warned that there is a growing scientific consensus that carbon dioxide release is warming the planet in ways that would have profound impacts on the ecosystem (Bill McKibben, Falter, Henry Holt, 2019, p. 72). This was ten years before James Hansen’s testimony before the Senate, often considered the first warning of what was then called “the Greenhouse Effect.” Exxon continued to do research which confirmed these findings. How were these findings used by the richest company producing the most valuable substance on earth? The next year, 1978, one Exxon executive said, “This may be the kind of opportunity that we are looking for to have Exxon technology, management and leadership resources put into the context of a project aimed at benefitting mankind” (McKibben, p. 75).

As we well know, this did not happen.  Instead, looking to protect profits, Exxon, Shell, Chevron, Amoco and others joined forces to form the so-called “Global Climate Coalition,” using their economic power to claim falsely that there was “another side” to a set of scientific findings and research. Essentially, they were following the tobacco industry’s playbook, basing “fake science” on another widespread addiction, this time not to nicotine but to carbon fuels. As we suffer the effects of forty years of relatively unabated carbon emission with the floods, fires, heat waves and diseases of the climate crisis, it is difficult to disagree with McKibben’s conclusion that this is “the most consequential cover-up in human history” (McKibben, p. 73).

Paul writes to make sure that there are no “cover-ups” when it comes to the significance of baptism. Baptism means belonging to a new creation of truth and justice. “No longer present your members to sin as instruments of wickedness (literally, “injustice”), but present yourselves to God as those who have been brought from death to life, and present your members to God as instruments of righteousness (“justice”) (Romans 6:13). Therefore, “walking in newness of life” (Romans 6:4) provides a communal “crap detector” helping us to discern falsehood. For this is not a mere change of opinion.  As Ernst Kasemann reminds us, “With baptism a change of lordship has been effected” (Romans, Eerdmans, 1980, p. 179).

It follows that the extensive discussion of sin in this text denotes a power that seeks allegiance, not a laundry list of offenses.  As a power, sin lures us to a life of self-sufficient finitude: trust in our own strength, military power, economic growth, and especially technology. As Laszlo Foldenyi suggests in his book, Dostoevsky Reads Hegel in Siberia and Bursts Into Tears (Yale, 2020), “The true god of the modern age is technology; we are tremendously, imperially successful, but we have ‘murdered God’ with our ambition. And it is none other than our drive to find an answer to everything. When we began to seek solutions for things for which there are clearly no solutions, this ambition became transformed into hubris” (quoted in James Wood, “In From the Cold,” review essay, The New Yorker, June 1, 2020, p. 65).

Ironically, the same technology that has allowed diverse peoples of the earth to get to know one another, communicate instantly, and cure diseases previously thought of as “death sentences,” has also created the climate crisis and conditions favorable for new zoonotic pandemics. And, the unequal distribution of technology’s benefits has been an important factor leading to the racial roadblock we are experience today.

Not only that, but “progress” in technology carries the risk of changing the very meaning of truth. Instead of the storytelling, poetry, and “community history” genres familiar from the scriptures, new industrial technology produced what Walter Benjamin called information (we would include digital data) as the organizing center of capitalist culture. While information claims to be verifiable, all that is really necessary, argues Benjamin, is that it seems “socially plausible”(The Storyteller, New York Review Books, 2019, pp. 53-54). That low standard has paved the way for propaganda and advertising messages whose only plausibility is the reaction of the message’s recipients. To counter the constant dangers of the waves of media washing over us, the community of faith still remains committed to storytelling, washing, and eating together in the presence of the One who “makes room” for truth that is heard, touched,  shared, and lived out.

It is this sharing which is central to this week’s Gospel Reading. Although Matthew 10 is an extensive teaching block aimed primarily at training disciples, it clearly applies to all people of faith who by baptism share this calling in their own unique circumstances. If Matthew is the “Emmanuel Gospel” celebrating Jesus as “God with us,” we participate in this process by being “with others.” The act of receiving and extending hospitality provides an experience of deep connection. “Whoever welcomes you welcomes me, and whoever welcomes me welcomes the one who sent me” (Matthew 10:40).  By welcoming others, what could be mere words is authenticated; no “fake good news” here.

This powerful sense of hospitality follows directly from the verse preceding our text: “Those who find their life will lose it, and those who lose their life will find it” (Matthew 10:39). The baptismal grace that takes us from the font to the street frees us to “empty ourselves” (Philippians 2:5-11) through hospitality, not only to familiar figures of piety (prophets and the righteous), but to those outside the “lines,” even to the whole of creation. The “reward” is realized not only at the fulfillment of all things, but with the increasing fullness of life diversity brings (Warren Carter, Matthew and the Margins, Orbis, 2000, p. 246). This is concretized in the beautiful image — “a cup of cold water” (Matthew 10:42).

Unfortunately, in a divided and warming world, a cup of cold, potable water is rarer than we often think.  Even in rich countries like the US, cities like Flint, MI, and Newark, NJ, have struggled with lead in tap water which will impair children for a lifetime. Time will bring more instances to light, most based on inequity in distribution of resources, often based on race. Similarly, in the so-called developing world, easily available water for drinking and irrigation is a common problem.

At a recent Global Earth Repair Conference, one of the speakers was Rajendra Singh, a medical doctor carving out a successful career. One day Singh was challenged by an indigenous villager who told him that if he really wanted to help the villagers he would “bring them water” (Rob Lewis, “Walking to the Restoration,” Dark Mountain, Issue 17, Spring 2020, p. 7). This farmer went on to explain the old methods of harvesting rains, practices discouraged over a century and a half of the British Raj. Rains were held for use, not with giant dams, but with traditional catchments called johads. “Once held, the water would drain down, recharging aquifers, feeding vegetation and calling back lost weather patterns.” In time, soil health was improved, flooding was moderated, and the regional climate cooled by 2 degrees C. (Was British standard water management “fake news?”)

This is a difficult time for truth. A young playwright, Heather Christian, complained recently, “I feel like we are bombarded with information, but none of it feels right any more…facts don’t carry weight any more. And this, for me, personally, has driven me to the edge” (NPR Morning Edition, June 9, 2020). 1984‘s Winston Smith was also driven to the edge and beyond during his months of interrogation in the Ministry of Truth. But one day he felt a new sense of peace as he unconsciously doodled in the dust of his table 2 + 2 = 5 (Orwell, p. 239).  It was only a short step to total surrender to all that was false. Now, writes Orwell, “he loved Big Brother” (Orwell, p. 245).

There is no surrender as the congregation begins to gather in person around the central symbols of bath, meal, and story, where we discern together what we have called “the word of truth.” The gift is free, yet think of the price paid by Jeremiah, Paul, and Jesus for bearing it. Falsehood, “fake news,” and deception are popular, profitable, and politically appealing. But not among us.

Originally written by Tom Mundahl in 2020.
tmundahl@gmail.com

Second and Third Sundays of Easter (April 19 & 26, 2020) in Year A (Utphall)

Needing New Life:  Nick Utphall reflects on Easter, Earth Day’s 50th anniversary, and coronavirus.

Care for Creation Commentary on the Common Lectionary 

Readings for Second Sunday of Easter, Year A (2020, 2023)

Acts 2:14a, 22-32
Psalm 16
1 Peter 1:3-9
John 20:19-31

Readings for Third Sunday of Easter, Year A (2020, 2023)

Acts 2:14a, 36-41
Psalm 116:1-4, 12-19
1 Peter 1:17-23
Luke 24:13-35

I had been looking forward to working on this commentary for months now. Back before almost everything changed, I was aiming toward it since before the start of 2020. I was feeling great excitement and some ownership about late April of this year.

It’s the 50th anniversary of Earth Day!

I’m a Wisconsin boy, where we like to lay some claim to John Muir and Aldo Leopold and Gaylord Nelson. The last makes me feel a special stake in Earth Day, since it was when he was serving as one of our senators that Gaylord Nelson founded and initiated Earth Day. If you don’t know him, I’d like you to, and you can find a bit of the story at this website: http://nelsonearthday.net/nelson/. What started as a day for teach-ins has grown into what the organizing network has referred to as the world’s largest secular holiday, with over a billion participating annually (at least in a typical year).

It’s not just my Wisconsin roots and pride. Our possibilities in the church cheer, wave their arms, shout, sing, jump up and down for the propriety of being a voice in these teach-ins and not leaving it alone as a secular holiday, but recognizing it as an appropriate holy day.

Earth Day almost always falls during our liturgical season of Easter, as we celebrate the resurrected Jesus, who was born so that we could know God’s presence in our world and in our flesh, and who suffered the burdens and sorrows and pains of our world. This Jesus brings us to new life in Easter. That’s not disembodied life that only awaits its future consummation. It is the first fruits, the seed that rises as a green blade to bear fruit. In northern hemisphere where I live, this holy season arrives with the signs and symbols of spring, the flowers and the returned bird song. This is how we know the risen Jesus, and it is connected to creation and re-creation, to our Creator and this Earth.

So, yes!, we observe and celebrate Earth Day in the church! And marking 50 years gives us much to look back to and honor. In those 50 years, besides legal protections for the environment and better understanding of ecological impact, in the church we have come a long way toward what we should have always been, as stewards and siblings of creation. Our prayers, liturgies, songs, sermons, and broader congregational practices, as well as advocacy positions, are much improved during the course of this time.

And 50 years also gives us the chance to look ahead. We look to the 11 remaining years before it is too late to stop a 2° Celsius temperature rise for our planet. We know that this commitment needs to happen now. We know that it takes all of us, across the globe, of all religions, of each area of our lives, adapting and mitigating and caring. We know it is urgent.

But.

I had been looking forward to working on this commentary, then we began to live into a very different kind of new life, with safer at home and social distancing and death tolls and bad news and the coronavirus.

I would generally probably say that addressing climate change is the most important task for humanity. We could name some broader goal or task like “love,” but that would likely still include addressing climate change! The impending impacts are so catastrophic and our window of action is getting so short. As people created by God and placed in relationships with all the rest of creation, all the threatened creatures, from the most vulnerable human populations to species endangered of extinction and ecosystems moving toward collapse, there’s a lot at stake. It’s important. It’s important within church because of life all around us. If Earth Day is a holiday, we need to treat every day as an Earth Day holy day.

But in these weeks, I know for me it has taken a back seat. The emails and fundraising letters I’ve gotten from environmental organizations have gone almost entirely unopened. That kind of disregard I felt included writing this commentary, too. I couldn’t find place in my brain or schedule to put thoughts down, much less find expectation that you’d be interested in reading. Are your reflections for the end of April really going to have room for creation care and Earth Day? Or is that part of the set aside plans that has to be ignored for now?

In my congregation, we’re by no means having any sort of discussion in these weeks about burning our restored prairies. The tulip bulbs and seedling potatoes that Sunday Schoolers might’ve helped dig in later this month are nowhere to be seen. Our dreams of beginning to recognize the heritage of our property connected to Native Americans before us will have to wait. If we are going to celebrate Earth Day as a gathered community, it won’t be right now.

Even as we celebrate (and prayerfully mention in worship!) that the sun is warming and the rains refreshing and the trees are budding out and bluebird houses ready for nests, our congregation is not here to enjoy and participate directly. They are sheltered in place, for their own good and for the care of their neighbors.

Of course, there are glimmers of hope. In my neighborhood, as people are tired of being at home but unable to go much of anywhere else, the bike paths and city parks have been teeming with (appropriately distanced) people. It seems more than in a long time, people are recognizing the benefits and joys and relief of being outdoors. They are finding more attention for and meaning in those signs of spring and ways that life continues, that life flourishes, that life wins!

That has also been in an enlivened concern and charity toward neighbors, toward doing the best we can for each other and finding even simple ways (all that sidewalk chalk!) to assist or to make life livelier.

I continue to wonder about the reduction in C02 output as air travel has been reduced, especially international trips.

We’re seeing that a typically immobilized partisan Congress can move to address necessary relief, with responses that even a month ago would’ve seemed impossible to imagine.

Regularly people are pondering how this might change us going forward, what benefits we might be able to carry onward. Maybe that means positive opportunity to maintain environmental practices or maybe it helps propel us forward with societal and cultural change.

And in the meantime, we remember that not everything has changed. This is still God’s world. God loves this world. God comes to be present in all the moments of life. Jesus cannot be put back in the tomb. The Spirit is on the loose, breathing life. We are still the church, gathered (even on screens or in prayers!) in love, gathered for the good of the world, gathered yearning for good news and peace that the world cannot give.

So what about these readings that are filled with Easter and God’s goodness for these days, which also happen to surround the 50th observance of Earth Day, which nevertheless are very different days and likely have a message filtered through the realities of COVID-19?

Here are a few thoughts:

2nd Sunday of Easter

The image of Jesus with holes in his hands and side is phenomenally powerful and perhaps worthwhile as we confront this present moment of human crisis and also the larger impending planetary catastrophe. (My favorite image of it is Caravaggio’s “The Incredulity of Thomas,” where it is both serene and yet remaining a little spooky, and where Jesus is directly in control.) We note that resurrection doesn’t simply undo the harm. It’s not a bright shiny Jesus who is suddenly perfect. Wounds linger. Even to call them scars is too much; that is about the body healing itself and sealing out. Here it is still a gash, but it is not harming or mortifying Jesus any more.

Already this is a far cry from a couple phrases in the other readings. Peter (Acts 2:26) quotes the Psalm for the day, “For you will not abandon my soul to Hades, or let your Holy One experience corruption” (Psalm 16:10). The 2nd reading tells you that you have been given “an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who are being protected by the power of God” (1 Peter 1:4-5). Those are strong phrases, but not likely to resonate with our lives. We do experience corruption, in the aches that accumulate and the hurts that take longer to get past. We do and will perish. The news is thick with people perishing and having been defiled by the virus and disease.

We don’t pretend pristineness. We acknowledge defects and injuries. And for that, Jesus with holes in him is truer to our reality. There are problems and harms that we won’t just get over.

What is it to have a God who is part of those holes and hurts? A God who walks into our isolated homes and still says, “Peace,” who breathes fresh breath on us to inspire us for action and absolution?

Maybe, then, we also find God’s presence in the other wounds and injuries, and we proclaim and work for life, there, too. Though none are fully resurrection, images that occur to me are:

The remediation of the old copper mine at Holden Village. (See http://www.holdenvillage.org/about-us/mine-remediation/.) It does not undo those gashes torn into the earth or the damage inflicted on the ecosystem. Forever those impacts will remain visible, but now they are doing less harm.

I think of planting human-made waste in order to provide structure on which coral reefs can grow. What in other instances could be garbage or polluted environment in this case fosters life and restoration. (See https://oceanservice.noaa.gov/facts/artificial-reef.html.)

I wonder what we will value of our culture and society as we come through coronavirus; where has what is injuring us given new possibility and life?

None of these, again, are fully resurrection. But they remind us God is working for peace and on behalf of life in this wounded world that God so loves.

3rd Sunday of Easter

The first thing that strikes me is the 2nd reading. We may feel ourselves in a time of exile (1 Peter 1:17), exiled from our usual involvement in the world, displaced from our workplaces and schools, banished from our physical human interactions and our typical care for creation. Without overstating an apocalyptic moment, there is something of the end of an age currently (1 Peter 1:20). Maybe that includes how we’ve ignored public health funding. Certainly it’s made us feel less individually invincible and more connected. That makes genuine mutual love the only authentic response we can give (1 Peter 1:22). (Even while I’m typing this, I’m hoping that the weeks don’t accelerate in resentments and riots.) As Christian congregations, we regularly proclaim a foundation and practice of love. Maybe that is imperishable seed, ever ready to be planted and blossom and fruit for the sake of the world (1 Peter 1:23). Can we observe that as the Easter life germinating in us (see John 12:24)?

Exile may actually be an easier sense of these days. The Psalm prompts the harder edge, for when “the cords of death entangled me; the anguish of the grave came upon me; I came to grief and sorrow” (Psalm 116:3). Perhaps more than any time in our contemporary human lives, these words resonate broadly for inescapable encounters with death. That grief and sorrow is real and should be held tenderly in our congregations, not brushed past with quick, cheap grace. And even as some of us might want to return to a larger issue of catastrophic climate change and tell others “how foolish they are and how slow of heart to believe” (Luke 24:25), perhaps we find ways to walk along and listen to each other. Those honest prayers and laments long to be heard by God. They need the God who has come to suffer with us. And they most truly need to be met by the Easter promise.

One way we receive the assurance of new life is in the gift of baptism. Perhaps the splash of fresh water can be a renewal and remembrance of baptism, that calls us close to God, a promise that is “for you, for your children, and for all who are far away” (Acts 2:39). The physical presence of water is a daily connection to God’s goodness. That makes it easy to recommend as a touchpoint for people who may not be by baptismal fonts in church buildings but should have access to a tap or hose at home! Keep your people splashing, with every wash of their hands remembering that they are held forever by God.

Even as we are grateful for the waters of baptism and for the clean water that allows us to wash away the virus, we may expand our attention and our mutual love to those who are far away. You may select local or global projects for education and support in connection to Earth Day; there are many resources on expanding access to water and on assisting with hygiene in these times. One recent example was from Lutheran World Relief for World Water Day, to assist families who are additionally facing worsened droughts in Yemen: https://donate.lwr.org/campaign/world-water-day-2020-coronavirus/c275465

Not related to the readings, but to still observe this 50th Earth Day as church community when we are apart, here is a starter list:

https://lutheransrestoringcreation.org/5-ways-to-celebrate-earth-day-as-a-church/

Happy Earth Day 50 and happy 50 days of Easter, for your life and abundant life to come!

Nick Utphall
nick@theMCC.net

Originally written by Nick Utphall in 2020. Read more by Nick Utphall at https://utphall.wordpress.com/ 

 

Fourth Sunday of Lent (March 22, 2020) in Year A (Ormseth)

Do we see God’s work in all creation?Dennis Ormseth reflects on John 9.

Care for Creation Commentary on the Common Lectionary (originally written by Dennis Ormseth in 2014)

Readings for the Fourth Sunday in Lent, Year A (2014, 2017, 2020, 2023)

1 Samuel 16:1-13
Psalm 23
Ephesians 5:8-14
John 9:1-41

The theme of God’s presence in the “water and Spirit,” or alternately “living waters,” identified with Jesus was first introduced  in the Gospel reading for the Second Sunday in Lent. As developed in the reading for the Third Sunday, it has drawn us into a complex set of relationships crucial for appropriating the significance of the Gospel for this Fourth Sunday of care for creation.

When Nicodemus the Pharisee comes to Jesus looking for God, he is told that in order to see the kingdom of God one must be born from above, and that to enter the kingdom of God one must be born of water and the Spirit (John 3:3-5); in this context, we explored the significance of Spirit for the healing and restoration of the creation, the cosmos God loves.

Then, in Jesus’ conversation with the Samaritan woman, we heard that Jesus’ gift of “living waters” brings eternal life (that is, life in the eternal presence of God), thus setting aside the divisive question of whether one should worship God with the Samaritans on Mt. Gerazim or with the Jews on Mt. Zion in Jerusalem; in this context, we also sought to understand the significance of the universal presence of water in the creation, as integral to the practice of Christian life.

Now, in the lesson for this Sunday, the evangelist takes us into the temple complex in Jerusalem, where once again water and the presence of God are closely linked in “living waters.” The story is about a man born blind who now sees; what one “sees” taking place with Jesus on the grounds of the temple is the central concern of the reading. Thus, the Gospel circles round to the question first raised by Nicodemus: How does one “see” the Kingdom of God, and what does such sight confer upon the person who follows Jesus? Our readings from 1 Samuel 16 and Psalm 23 suggest an answer: To see God one needs good eyes, even such as David had, in seeing the presence of God not only “in green pastures” and “beside still waters,” but also in ‘the darkest valley.’

The story of the man born blind is accordingly connected to these earlier episodes by its setting in the complex of the Jerusalem temple. The story, Raymond E. Brown observes, comes “in the aftermath of Tabernacles,” that is, the Feast of Tabernacles which is the setting for chapters 7 and 8 of the Gospel. Accordingly, it will be helpful to describe briefly the festival as it might have been celebrated in Jesus’ day. The third major feast in the Jewish calendar, the Feast of Tabernacles (or Sukkot, as it is commonly known today) combines, strikingly, remembrance of the wilderness wandering with the celebration of the triumphant arrival of the Messiah on Zion. The booths into which the people move recalled the former, while the latter, at least in Jerusalem, was observed in solemn ceremony celebrating the “day of the Lord” according to the account of Zechariah 9-14, which Brown summarizes as follows:

The messianic king comes to Jerusalem, triumphant and riding on an ass (ix 9); Yahweh pours out a spirit of compassion and supplication on Jerusalem (Xii 10); He opens up a fountain for the house of David to cleanse Jerusalem (xiii 1); living waters flow out from Jerusalem to the Mediterranean and the Dead Sea (xiv 8); and finally, when all enemies are destroyed, people come up year after year to Jerusalem to keep Tabernacles properly (Raymond E. Brown, The Gospel According to John I-XII, New York: Doubleday, 1996, p. 326).

Like Jesus’ encounter with the Samaritan woman at the well of Jacob, the Feast of Tabernacles is about water. As we suggested in our comment on that earlier story, the provision of water has great religious significance for the life of the people. There it was linked to the presence of God on Mount Gerazim. Here it is linked to the presence of God on the Mt. Zion. The celebration in Jerusalem acknowledged that water was essential for the well-being of the land (from the Dead Sea to the Mediterranean Sea!): Priests offered prayers for rain, and the people were put on notice that there would be no rain for those who did not attend the ceremonies. Each morning of the week-long festival, golden pitchers filled with water were carried up through the city to the Temple and emptied through a silver funnel onto the ground. On the last day, the priest circled the altar seven times. According to Brown’s reading of chapters 7 and 8, Jesus was present in Jerusalem for this festival, and “it was at this solemn moment in the ceremonies on the seventh day that the teacher from Galilee stood up in the temple court to proclaim solemnly that he was the source of living water . . . . Their prayers for water had been answered in a way they did not expect; the feast that contained within itself the promise of the Messiah had been fulfilled . . .” (Ibid. p. 327).

Brown points to two specific elements of the narrative of the healing of the man born blind that connect it to the waters of the Feast of Tabernacles. First, the water used in the ceremonies was drawn from the pool of Siloam, where the blind man was sent by Jesus to wash. And secondly, the tension with the Pharisees on account of that healing first came into the open with Jesus’ pronouncement regarding his “living waters.” It is important to note that the central issue in that conflict—seeing and acknowledging the presence of God in the city as that presence was manifest in the flowing of waters from the Temple grounds—was a major theme of the ceremonies; examining the man born blind who now sees, the Pharisees’ concern is clearly to refute the identification of Jesus as God’s Messiah (Brown, p. 376). It is perhaps also noteworthy that the means of healing was mud made by Jesus from his saliva and dirt, like the water spilled on the ground in the ceremony; Irenaeus, Brown notes, saw in the mud “a symbol of man’s being created from the earth” (Brown, p. 372).

Thus when Jesus tells his disciples that the man was born blind not because of sin but rather “so that God’s works might be revealed in him” (more on this statement later), the reader is alerted to the larger significance of the narrative: beyond both the healing itself and the controversy it occasioned, this story is about seeing or not seeing what God does to make life in the land flourish in and through the flow of water. As Brown points out, “Although Jesus’ gestures are described, it is emphasized that the man was healed only when he washed in the pool of Siloam.  Thus . . . the story . . . illustrates the healing power of water. The Gospel pauses to interpret the name of the pool where this healing water was obtained; and the explanation that the name means ‘one who has been sent’ clearly associates the water with Jesus.” Jesus, in John’s view, clearly appropriated for himself the significance of the waters flowing from Zion. This will naturally provide a basis for the church’s development of the practice of baptism (Brown, p. 381). But the significance of the healing is also clearly meant to remind us of Jesus’ relationship to the Creator. As the man born blind himself testifies, “Never since the world began has it been heard that anyone opened the eyes of a person born blind. If this man were not from God, he could do nothing” (9:32). We are reminded of words from the Gospel’s prologue: “All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The world came into being through him” (1:3-4). But of course Jesus’ own words have already laid hold of that claim: “We must work the works of him who sent me while it is day; night is coming when no one can work. As long as I am in the world, I am the light of the world” (9:4-5), a likely reference not only to the “light of the world” in the prologue of the gospel but beyond that to the “suffering servant” of Isaiah 49:6. Jesus is from God, and he can make something out of nothing—eyes that were blind can now see.

So if this is “a tale of how those who thought they could see (the Pharisees) were blinding themselves to the light and plunging into darkness” (Brown, ibid.), it is also about what they failed to see. Jesus, on behalf of God, was doing the “works of him who sent me,” while “the light of the day of the Lord lasts.” This connection provides an explanation for including 1 Samuel 16:1-13 in this set of readings. Here the story of the selection of David to succeed the faltering Saul as king in Israel reminds us how significant eyes are for the office to which David would ascend. God’s eyes, seeing into the heart, settled the choice (16:7). And in spite of Yahweh’s caution concerning judging on the basis of outward appearances, we notice that David’s beautiful eyes were noteworthy (16:7, 12.) How else than with such faithful eyes, the reading of Psalm 23 suggests, could David have beheld the creation so gratefully, and sung about it so beautifully, as he did in the psalm we most love to hear: “He makes me lie down in green pastures; he leads me beside still waters.” We read this psalm most often for the solace it offers those who grieve the loss of a loved one and for the hope it offers for life to come. More obviously, however, it celebrates the “goodness and mercy” that follow us “all the days of my life,” because we dwell our “whole life long” in the “house of the Lord”—not merely the Jerusalem temple but the entire, great creation of God. How joyful we can imagine the man born blind to have become so newly able as he was to appreciate such a psalm!

The Pharisees, on the other hand, are not able to see the works of God that Jesus is doing; nor do they regard God’s creation so gratefully. On the contrary, they become more and more obdurate in their blindness as the story unfolds. Their blinders, however, are theological rather than physical. They share the view first articulated by Jesus’ disciples at the beginning of the story: A person born blind must himself have been a sinner before birth, or his parents must have been sinners, since the sins of the parents were visited unto the third and fourth generation. So, the Pharisees have reason to trust neither the man’s testimony nor that of his parents. And since Jesus has made mud by kneading soil and water—kneading being work, forbidden on the Sabbath—he also must be a sinner. God does not listen to sinners, the Pharisees were convinced; therefore, Jesus could not have healed the man. So they refused to see what God is doing in the light of day! In their dark view, God uses the relationship between humans and creation as a means to punish sin. And they consider the healing of creation on the Sabbath to be a sinful violation of sacred order. For them, creation remains in the cold grip of sin and death.

With his assertion that, on the contrary, the man was born blind “so that God’s works might be revealed in him,” Jesus clearly distances himself from the idea that there is a direct causal relationship between sin and sickness, a view that, as Brown suggests, the Book of Job should have long since banished (Brown, p. 371). For today’s reader, however, Jesus’ answer actually raises the issue of theodicy in a different way, and perhaps more forcefully: Would God blind a person from birth, with all the suffering that such an affliction occasions, just to provide this occasion for Jesus, as Brown suggests, to manipulate “history to glorify His name?” Such cruelty for the sake of self-glorification would seem to provide ample grounds for disbelief, much in the same way that the idea of creation disturbs many skeptical adherents to the theory of evolution: How can a God who is said to be good and who, out of love, is said to have created a good creation, use a process so “red in tooth and claw” as natural selection to bring about the glorious variety of animal life we see on the planet?

Theologians seeking to reconcile science and theology have recently responded to this question with the proposal that the creation is indeed good, but imperfect, and must necessarily be so to have the good characteristics that it has, such as freedom, pleasure, and love. The genetic variation by which we would now explain the man’s blindness is also essential to the evolutionary process leading to the diversity of created life. In this view, humans are created with power and responsibility to improve on those imperfections, thus moving creatures toward greater and greater fulfillment of the promise both of the species and of individual creatures (For this argument, see especially Christopher Southgate, The Groaning of CreationGod, Evolution, and the Problem of Evil, Louisville: Westminster John Knox Press, 2008, pp. 40-54). It seems to this reader that while obviously this is not what the author of the Gospel had in mind in his telling of the story, Jesus’ words and action here are consonant with this new view. Jesus’ act of healing can be seen with the eyes of faith as an instance of precisely such an “improvement,” in this instance, of a genetic error we might hope by means of modern medicine to eliminate, albeit by rather more “scientific” methods than mudpacks! In any case, it is an example of work that “is pleasing to the Lord,” as Paul mentions in our second reading for this Sunday, his letter to the Ephesians (5:10). And, of course, so also would all manner of work to heal and sustain the other “imperfect” creatures of God’s making count as “God-pleasing” as well. 

All the same, we observe that in our time there is all too much blindness to both to what God has done and to what God is doing in creation; the need for healing and restoration of that creation is the burden of these comments. If the theory of evolution rescues us from the need for a theory of punishment of sin like the Pharisees held, it still does not readily inspire the kind of passionate love for the creation which we might hope our present environmental crisis might call forth. A sixth great extinction may be treated dispassionately as just that, another in the long series of inevitable cosmic events. As William Brown insists, for “all its theoretical elegance and empirical power,” it does not “provide sufficient ‘consciousness-raising’ to inspire new practices, to establish a new orientation toward the environment. . . ”  Global warming, Brown notes,

“. . . could dramatically disrupt the “accumulative power” of natural selection, as [Richard] Dawkins puts it  But is that enough to motivate significant change in our habits of consumption?  A keen awareness of the sanctity of life does not emerge unambiguously from evolution. Rather, reverence for life arises directly from discerning the world as creation, as the open ended product of God’s resolve and delight. In the faith spawned by the ancients, the climate chaos spawned by our imperious practices is nothing less than a breach of covenant, one that threatens a new inundation of destruction. To claim the world as created is to claim God’s care for it and our responsibility to care for it. In faith sacred responsibility meets holy passion” (William P. Brown, The Seven Pillars of Creation: The Bible, Science, and the Ecology of Wonder, Oxford: Oxford University Press, 2010, p. 235-36).

Jesus said, “I came into this world for judgment so that those who do not see may see, and those who do see may become blind.” And the Pharisees replied: “Surely we are not blind, are we?” They were; and, unfortunately, we too are blind to the damage we inflict on God’s creation by viewing it so casually as an appropriate object of human manipulation. And because we have some notion of what it is to see, and we think we aren’t blind, we do sin. We sin terribly against the will of the Creator, whose role for us is to take care of all creation

Fortunately, however, contrary to what the man born blind man, Jesus’ disciples, and  the Pharisees believed, God does listen to sinners. The hope set forth by these texts is that those whose eyes are opened by the Spirit of God in the living waters of baptism will see the vision suggested by the psalmist: a creation in which the grateful human is at home, beholding it with eyes that take in its beauty and goodness; and that such people will follow Jesus in doing those works of restoring creation that greatly please the God who so loved the world. Because, as William Brown puts it, “If science excels in revealing the wonders of creation, then faith excels in responding to such wonders in praise, humility, and gratitude, out of which emerges the holy passion and sacred duty” (W. Brown, p. 236).

Third Sunday of Lent (March 15, 2020) in Year A (Ormseth)

Real Water, Holy WaterDennis Ormseth reflects on the Samaritan woman finishing a story that began with Nicodemus.

Care for Creation Commentary on the Common Lectionary (originally written by Dennis Ormseth in 2014)

Readings for the Third Sunday in Lent, Year A (2014, 2017, 2020, 2023)

Exodus 17:1-7
Psalm 95
Romans 5:1-11
John 4:5-42

The conversation between Jesus and the Samaritan woman in this Sunday’s Gospel carries forward the concern about God’s presence in relationship to “water and the Spirit” from Jesus’ conversation with Nicodemus last Sunday, with primary focus now on water in contrast to Spirit. Our first reading is, of course, a classic text concerning this relationship: At  Rephidim “there was no water for the people to drink.”  Recalling that there had been plenty of water in Egypt, both  for themselves and for their livestock, the people “tested the Lord, saying, ‘Is the Lord among us or not?”  So Moses “called the place Massah and Meribah,” “Test and Quarrel” (Exodus 17:1, 7). The Psalm appointed for this Sunday underscores this link: Hardened hearts doubt Yahweh’s presence in the creation, as the people did “on the day at Massah in the wilderness.” The faithful praise God: “In his hand are the depths of the earth; the heights of the mountains are his also. The sea is his, for he made it, and the dry land, which his hands have formed” (95;3-4, 8). Jesus’ conversation with the Samaritan woman touches on these things and their connections: water, mountains, life in the land, and God’s presence amongst the people. The conversation is accordingly rich in significance for understanding our relationship to God’s creation.

Transversing Samaria, Jesus stops at Jacob’s well, where in lively conversation with the Samaritan woman he cultivates a relationship that results in the rich harvest of followers from among her fellow Samaritans. The woman’s arrival at the well in the noon of the day suggests alienation from the other women of her village, who would normally visit the well earlier or later; was she being ostracized on account of her serial marriages? While his typically clueless disciples are away buying food, he offers to give her  “living water,” an expression that is deliciously ambiguous, meaning both “fresh, running water” and ‘life-giving water” (Gail O’Day, The Gospel of John, The New Interpreter’s Bible, Volume IX, Nashville: Abingdon Press,1995, p. 566). It is, as Raymond Brown suggests, simply water that bears “the Spirit communicated by Jesus” (Raymond E. Brown, The Gospel According to John I-XII, New York: Doubleday, 1996, p. 179). After uncovering the truth about her life, Jesus discloses the truth about himself as well: “I am he,” he says, the one about whom, as she expects, ‘”when he comes, he will proclaim all things to us” (4:25-26). The evangelist has made his point: Not only does Jesus give water as a sign of God’s presence in the land, Jesus is himself that presence (the I AM) (4:26).

On the way to this point, however, their exchange rehearses the more traditional understandings of God’s presence in the land, beliefs that divide Jews and Samaritans. Her people worship God on nearby Mount Gerazim, his on Zion at Jerusalem. The issue is of very obvious importance to her. She was proud of her identity as a Samaritan, one who had access to the well of Jacob, her tribal ancestor. Indeed, the well was itself undoubtedly a significant part of what made her feel confident in worship of God on Mount Gerazim. What we today understand in hydrological terms, was for them primarily a religious reality. Mountain ecology is of crucial importance for local watersheds. The weather system of the mountain deposits water on its slopes, which flows downward in streams or alternatively seeps into the ground to the aquifer, from which it can be retrieved by wells such as Jacob’s. Thus the flourishing of the people who live within that watershed is seen to be dependent upon “the mountain,” or, as alternatively understood here, the God who is worshiped on that mountain. As our first reading so dramatically reminds us, an adequate supply of water is clearly reason to trust in God’s promises and to give God thanks.

Thus Jesus’ offer of living water, as contrasted with the cistern water in the well, quite naturally gives rise to her question about the validity of worshiping God on Mount Gerazim as opposed to Mount Zion.  If Jesus has such living water, on account of which she would never again thirst, her question implies, then perhaps that she too should worship God on Zion rather than on Gerazim. And while Jesus responds to her query with an assertion that salvation is indeed from the Jews—how could he deny it?—it is also clear that for him, God should be worshiped exclusively neither on Zion nor on Gerizim, but rather “in spirit and truth”—that is, in the presence of one who bears the Spirit and tells the truth, the one, that is, who gives the gift of “living water.”

It is striking how completely talk of water and rival mountains vanishes from the conversation at this point, once Jesus has been identified with the presence of God. The woman returns to the village, abandoning her water jar as she goes—she has no further need of it, as talk of water is finished and she will never thirst again. She has received the water that becomes “a spring of water gushing up to eternal life” (4:14). The disciples return with food, which Jesus declines to eat: He has other food, he tells them, which, contrary to the disciples’ astonished suspicion that he might have received the food from the woman (Jews and Samaritans would not share food),  “is to do the will of him who sent me and to complete his work” (4:34). And just so, he goes to his work: the woman’s witness to her neighbors back in the village reconciles them to her and prompts them to come see for themselves this person who has turned around her life. Together they invite him home to their village, where he “dwells” with them (a theme from the Prologue to John’s gospel) for two days, during which they also become convinced that he is indeed the “Savior of the world.” A new community that includes both Jews and Samaritans has been created, with Jesus at its center.

The use of the word “world” (cosmos) reminds us, however, that what is at stake in his “work” is greater than merely the relationship between Jews and Samaritans. By the conclusion of Jesus’ conversation with Nicodemus in last Sunday’s lesson, we saw that the power of the Spirit is sufficient to restore all creation (John 3:16)—the cosmos as we understand it today. While the meaning of “cosmos” is probably more circumscribed here, meaning primarily “the human world opposed to God’s will and purposes for the creation” (see our comment on last Sunday’s Gospel), we are nevertheless on the trajectory indicated by Paul in his letter to the Romans, of the “promise that rest[s] on grace and [is] guaranteed to all [Abraham’s] descendants, not only to the adherents of the law but also to those who share the faith of Abraham . . . in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist” (Romans 4:16-17). The God present in Jesus is God the Creator who “so loved the cosmos” that he sent [Jesus], his only begotten Son.”

An important consideration relative to our concern for care of creation needs to be addressed here. Once Jesus is identified as the locus of God’s presence, the water-bearing mountains fade to background, and one might easily assume that the non-human creation represented by the mountain and its watershed is relegated to the diminished status as mere ‘background” or “stage” for the Christian narrative. This would appear to be the implication, for example, of a statement by Gail O’Day in her commentary on the text: “‘God is spirit’ (v. 24), not bound to any place or people, and those who worship God share in the spirit,” she writes; indeed, “Jesus’ presence in the world initiates this transformation of worship, because Jesus’ presence changes the moment of anticipation (“the hour is coming’) into the moment of inbreaking (‘and is now here’)” (O’Day,  p. 568). Jesus’ eschatological arrival, it would seem, negates the significance of any particular facet of the creation that might be used to locate his presence within it. We would argue, on the contrary, that the narrative instead relocates that presence within the creation in such a way as to bind it more fully and irrevocably, and indeed with cosmic scope, to the creation. This is the significance of Jesus gift of “living water.”

As we noted above, the “living water” that Jesus offers the Samaritan woman is water that bears “the Spirit communicated by Jesus.” Thus while it is “of the Spirit,” it is nonetheless also water. Water remains the touchstone of the query concerning the presence of God. And appropriately so: as the universally present and uniquely life-sustaining element on Earth, water is the most powerful carrier of that significance conceivable. Someone has suggested that our planet should be called “Water” not “Earth,” because 75% of the planet’s surface is water. Furthermore, all life, from the cellular level up, is mostly water in all its many transformations. Astronomical science is currently engaged in what is truly a cosmic search for the presence of water throughout the universe. So a shift from mountains to water as the definitive locus of the manifestation of God’s presence actually constitutes a grand expansion and enhancement of occasions for divine manifestation.  As it did for Jesus and the Samaritans, water is a reality that can be counted upon to bring people together as long into the future as humans are present on Earth. It is that essential to life. Larry Rasmussen has developed this truth in an almost liturgical chant: “no blue, no green, no green, no you.” Water will draw people into deep discussions of the contending value systems that govern its use. It may also be the issue which will in the end bring the world either to a whole new political arrangement for care of creation or draw the world into final and all-encompassing tragic confrontation. Hence with this shift there is no diminishment of the status of creation in relationship to God’s presence; none, that is, unless the integrity of water itself should become so compromised as to destroy its life-generating and life-sustaining properties.

How is it, then, with water? A host of creation-care issues are inevitably linked here: Protection of watershed habitat, preservation of fisheries, equal access of the rich and poor, of present and future generations, humankind and otherkind, to water; and, of course, of extreme importance, global climate change, with its associated threats of acidification of the oceans and desertification of the land. Some of these issues, Larry Rasmussen points out in a 2009 Nobel Conference lecture, are clearly problems for which we have solutions and lack only political will to address them. Others involve resolving conflicting claims such as human needs versus the needs of plants, urban versus rural requirements; diets; national security; private versus public ownership of resources. Deep differences of value complicate these questions, and the integrity of nature’s most complex systems is at stake. And finally, there is the problem of larger frameworks of meaning: Is water properly an object of merely economic calculation and manipulation? Or is it an object of awe, calling forth from us the deep respect and love that we owe to its Creator? (The Rasmussen lecture is available on the Lutherans Restoring Creation website; we have adopted many of his insights from notes taken, without being able to give precise citations).

Is the link between water and God, which seemed so important to both the wandering people in the wilderness and the woman from Samaria, and as we have urged here also for Jesus, a significant aspect of the discussion of these issues?  Normally it is not. In our age, access to water is primarily an engineering problem of command and control, not a theological one of divine presence. The engineers’ principle of “beneficial use” is an entirely secular calculation of economic utility, according to which human need trumps all other concerns. It was the command and control perspective that was operative also in the Roman Empire’s water management system, of course, as we see from the remains of the Roman aqueducts that supplied water to their cities from distant mountainous regions; it was an important aspect of their economic domination of the world, over against which Jesus pitched the righteous Kingdom of God, in which not only the needs of all peoples but of all creatures are to be taken into account, if we are right with respect to the comprehensive meaning we assign to “cosmos.”

Larry Rasmussen points out how much more compatible an alternative, ecologically sensitive water management policy is with a sense of the sacredness of water. Such a policy appreciates that the presence of water is essential for all life on Planet Earth, and is therefore profoundly respectful of water as sacred gift. As an essential part of God’s creation, water is to be served and protected. People of faith in Jesus as “savior of the world” will promote policies that maintain flow of water for the entire eco-system under human management. Indeed, water policy needs to become a major concern of Christian congregations for the future. What, we must ask, are the consequences of our present use of water for the poor, for future generations of people, and for all other-kind with whom we share the earth? Christians are initiated into life in God’s kingdom through baptism with water and Spirit. Our gratitude for this new life can be expressed in many ways, but none, perhaps, is so relevant as concern and care for the water that sustains life throughout the world God loves. Lutheran catechumens are often encouraged to take a cue from Martin Luther, who, it is told, upon rising for the day splashed water on his face, accompanied by the words baptismo sum, “I am baptized.” For Luther, it was a way to ward off the power of the devil and all his temptations. It remains so for us. We should do likewise, and we might well add, “and I thank God for water; may the Spirit help me to serve and keep it this day.” That might make a difference for our every use of water throughout that day, from the morning’s shower to the water running free in the basin as we brush our teeth, come nightfall. Meanwhile, every congregation should as part of its practice of baptism, give profoundest thanks for the inestimable grace of water.

Third Sunday of Lent (March 15, 2020) in Year A (Mundahl)

Come and SeeTom Mundahl reflects on God’s gift of water.

Care for Creation Commentary on the Common Lectionary (originally written by Tom Mundhal in 2017)

Readings for the Third Sunday in Lent, Year A (2017, 2020, 2023)

Exodus 17:1-7
Psalm 95
Romans 5:1-11
John 4:5-42

On the day of my ordination at First Lutheran Church, Little Falls, MN, in late September of 1979, I did not expect much more than ritual approval of my new job in parish ministry. I was wrong. As promises were made before the congregation that had nurtured me, my high school teachers, and friends, I was overwhelmed. When, at the close of the service, I was invited to respond, after saying “thank you” all that came to mind was the closing line from Franklin Brainard’s poem, “Raingatherer:” “In a world of earthenware, I come with a paper cup.” (Brainard, Raingatherer, Morris, MN: Minnesota Poet’s Press, 1973)

While that line fits our discussion of the creation of “groundlings” to “till (serve) and keep” (Genesis 2:15) the garden, this week the image is a bit too solid. As we know, planet earth is more than two-thirds water, a fraction closely matched by all living things.  How appropriate, then, that this week’s readings highlight water as both necessary for life and as an image for the flow of “living water”—”a spring of water gushing up to eternal life.” (John 4:14) The centrality of water is found in the psalmist’s affirmation, “The sea is his for he made it, and the dry land which his hands have formed” (Psalm 95:5). But, in spite of recent concern over the Earth’s water “resources,” unfortunately, the most appropriate line of verse for Americans in 2017 would be, “In a world of water, we come holding a plastic bottle.”

This jarring contrast suits our First Reading from Exodus in which we meet the pilgrim people complaining loudly about their lack of water.  Too often we see Genesis 12-50 and the remaining books of the Pentateuch as focused on “redemption,” assuming the scriptures are done with “creation.” But, especially when our focus is on water, it is clear that it is the very same Creator God who frees Israel from Egypt. For “what God does in redemption is in the service of endangered divine goals in and for the creation.” (Terence E. Fretheim, Exodus, Louisville: John Knox, 1991, p. 13)

As the people repeat their well-rehearsed litany about being dragged into the wilderness to die (in this case) of thirst, it is surprising that the divine response contains nothing about “attitude adjustment,” only directions for finding water.  Moses is instructed to use “the staff with which you struck the Nile” (Exodus 7:19-21) and “strike the rock and water will come out of it, so that the people may drink.” (Exodus 17:6)

This time fresh water appears, not the bloody river of the First Plague. This occurs as the LORD stands before Moses “on the rock of Horeb.”(Exodus 17:6) Already the gift of torah is anticipated. Just as water enables human bodily life to continue, so also does the life-giving torah hold the community together.  As Fretheim writes, “…social order is a matter of creation.  The gift of the water of life comes from the same source as the gift of the law, a source of life for the community of faith.” (ibid., p. 190)

We are all too aware that many around the world—predominantly women—still lug water long distances daily to ensure survival for their families. Two years after one of the most egregious examples of environmental racism in the United States, tap water in Flint, MI is still unsafe to drink.  Will the Dakota Access Pipeline routed under the Missouri River on disputed treaty land be safe, or will another pipeline leak contaminate drinking water for hundreds of thousands?  What about the one hundred million plastic water bottles used every day around the world?  Those that are not recycled (the vast majority) are thrown into landfills where they do not begin to decompose for seven hundred years; the rest are thrown into rivers where too many end up in the Great Pacific Garbage Patch. Certainly, a legal framework both guaranteeing safe water and protecting the planet from plastic waste would be a step toward ecojustice.

That this struggle is far from easy is evident from our Second Reading. While at the center of Paul’s theology “stands the transforming act of God that provides the solution to the problems afflicting both humanity and the wider nonhuman creation,” all is not yet complete.  (David G. Horrell, Cherryl Hunt, and Christopher Southgate, Greening Paul, Waco: Baylor, 2010, p. 170) At the same time the community of faith “boasts in hope” (Romans 5:2) trusting in the ultimate success of God’s justice, another regime works actively to thwart hope and convince humankind that the only safe route to security and peace is self-interest, often based on national or ideological “tribalisms,” the most fertile contemporary sources of idolatry. 

Even in the face of this demonic opposition, confident hope is maintained.  As Paul puts it, “we boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us.” (Romans 5:2-5)  Because we live in sure and certain hope of resurrection, even as we experience cruciform reality in our struggles for ecojustice, we continue in confidence.

If this description of struggle seems unfamiliar to those who serve creation, it soon will be apparent. The forces defending what is billed as “free-market capitalism” in the United States have thrown down the gauntlet and seem ready to marginalize all who see the creation as God’s gift and threaten to all but eliminate the federal government’s role in protecting the natural world, which they see it as a “resource dump” to be mined in every possible way, enriching a wealthy elite. The January 2020 revised definition of “Waters of the US,” which curbed protection of rivers, streams, and the likes, is a case in point.

Because this week’s reading from Romans drives to Romans 8 with its “vision of cosmic reconciliation that includes and incorporates all things,” (Horrell, Hunt, and Southgate, ibid.), living out of God’s future suggests that faithful ecojustice advocates keep faith and counter those who would “privatize” everything in order to build the “commons,” even if only on a local level. The gifts of water, air, and atmosphere must be part of the shared inheritance to be nurtured as we “till (serve) and keep” God’s garden earth. The odds seem against us, but now “much more surely” (Romans 5:9-10) can we participate hopefully in assuming responsibility for the future and health of creation.

At first glance, our Gospel Reading seem to reveal a woman short on courage, furtively going to draw water in the middle of the day when everyone else has finished this tedious chore. What is immediately apparent is the contrast between this woman and Nicodemus.  He is a male Jewish insider with well-regarded credentials; she is a female Samaritan outsider with what can only be seen as a checkered past. Even though through a slow development we see Nicodemus being transformed in the narrative of John’s Gospel, it is not long before this  Samaritan woman can be found among the townspeople she had been avoiding with a bold invitation: “Come and see a man who told me everything I have ever done.  He cannot be the Messiah, can he?” (John 4:29)

The turning point for this ill-used woman seems to be Jesus’ offer of “living water.” Not surprisingly, in John’s rich world of double meanings, she assumes that Jesus is offering “flowing water,” water from a stream or artesian well. What’s more, when Jesus goes on to define this water as “a well of water gushing up to eternal life” (John 4:12), she is even more excited about the possibility of water that will never run out, sparing her the embarrassment of a daily appearance at the well.

As the conversation continues with a probing of the woman’s past and a discussion of authentic worship, things begin to change. Finally, she senses an unimagined presence and blurts out, “I know that Messiah is coming. When he comes, he will proclaim all things to us.” (John 4:25) Jesus replies simply, “I am.” (John 4:26) And the next time we see the woman she is inviting townspeople to “come and see” Jesus.  She leaves her water jar leaning against the well, for now she contains “a spring of water gushing up to eternal life.” (John 4:14)

This should be no surprise, for John’s Gospel begins with a flowing movement of creation and new creation.  In the Prologue, the one who reveals himself to the well woman as “I am” is the Word who “was in the beginning with God. All things came into being through him, and without him not one thing came into being.” (John 1:2-3a)  It continues with the efflorescence of light and life and the “Word becoming flesh” to “pitch his tent” as a human. (John 1: 4, 14) This powerful current carries Jesus as the Risen One to be seen as “the gardener,” (John 20:15) bringing renewal to the garden of life.

“Deep incarnation” is one apt description of this flow.  Coined by Danish theologian, Niels Gergerson, it has found a ready reception, recently reported in the proceedings of a 2011 Copenhagen conference exploring its possible meanings. (Niels Gregerson, Incarnation: On the Scope and Depth of Christology, Minneapolis: Fortress, 2015)

In one of the most helpful essays, Celia Deane-Drummond of Notre Dame writes: “Theologically, deep incarnation can be understood to act at the boundary of creation and new creation, where Christ enters into the human, evolutionary, and ecological history in a profound way so that through the living presence of the Holy Spirit that history is changed in the direction of God’s purposes for the universe in the pattern of Christ.” (Gregerson, 198)  This current, according to Deane-Drummond, “is also a call to act out in proper respect for the natural world and all its creatures.  It is, in other words, unavoidably an ecotheology marked out by a call to build a community of justice.” (ibid., p. 199)

We see the power of this new pattern as our pericope ends,  After hearing the invitation of the well-woman to “Come and see,” people from Sychar do just that. As Craig Koester suggests, “By going out of Sychar to meet Jesus, inviting him into their town, and calling him “Savior,” the Samaritans give Jesus a welcome similar to those granted to visiting rulers.” (quoted in Warren Carter, John and Empire: Initial Explorations, New York: T and T Clark, 2008, p. 189)  As the giver of “living water” Jesus’ authority exceeds that of the emperor.

This authority surely is enough to encourage us to continue as “water protectors” even in the face of a culture that sees life as only instrumental to economic growth.  This encouragement can be amplified in our worship. Lisa Dahill has recently suggested that most baptisms as well as affirmations of baptism take place in local waters. “Baptizing outdoors recasts the meaning of baptism. Here Jesus Christ is not a mark of separation—Christians here, non-Christians there—but is the one who brings Christians and our best wisdom, faith, and practice into restored unity in our shared waters with all people and all creatures.” (Lisa E. Dahill, “Into Local Waters: Rewilding the Study of Christian Spirituality,” Spiritus, Vol 16, No. 2, Fall, 2016, p. 159)

This flowing faith might also be nurtured in our houses of worship with the installation dramatic art. Kristen Gilje has painted a permanent altar fresco for Faith Lutheran Church, Bellingham, WA, that features vivid, flowing water cascading from the roots of the tree of life. While this theme has nurtured worshippers since the mosaics of San Giovanni Laterana were installed in the fourth century, CE, today this strategic beauty is even more crucial in empowering us to endure threats to creation and to live from a hope that does not disappoint.

Hymn suggestions:

Gathering: “Come, Thou Font of Every Blessing,” ELW, 807
Hymn of the Day:  “As the Deer Runs to the River,” ELW, 331
Sending: “Lord, Dismiss Us with Your Blessing,” ELW, 545

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

Baptism of Our Lord (January 7-13) in Year A (Schade)

Inauguration by Water – The Baptism of Jesus:  Leah Schade reflects on Matthew 3:13-17 and Isaiah 42:1-9.

Care for Creation Commentary on the Common Lectionary
(originally written by Leah Schade in 2017)

Readings for the Baptism of Our Lord (January 7-13), First Sunday after Epiphany in Year A (2017, 2020, 2023)

Isaiah 42:1-9
Psalm 29
Acts 10:34-43
Matthew 3:13-17

On this Sunday we celebrate the Baptism of Jesus and the gift of baptism itself. As Jesus emerges from the Jordan River after being immersed by the prophet John, a voice from heaven declares, “This is my Son, the beloved, in whom I am well pleased” (Matthew 3:17, NRSV). The words echo those heard in Isaiah, who foretold a divinely-appointed servant: “Here is my servant, whom I uphold, my chosen, in whom my soul delights; I have put my spirit upon him; he will bring forth justice to the nations,” (Isaiah 42:1).

Jesus chooses to begin his ministry on the banks of the Jordan River seeking baptism from John. Water is central to Jesus’ ministry. He is, in a sense, inaugurated in the water and by the water. As our country prepares for a different kind of inauguration in the coming weeks—one that is marked with ascension to the highest political office in the United States, and, perhaps, the world—it’s worth noting the stark contrast between these two different scenes.

The presidential inauguration is the epitome of worldly power, with the one assuming the office standing high on a platform on the West Lawn of the U.S. Capitol Building. Thousands of people will flock to Washington D.C. while the event is televised to millions around the world. The ceremony bestows the authority of the Executive Branch of the U.S. government on this one individual. Military, judicial, economic and cultural dominance are just some of the aspects of power enjoyed by the one sworn in at this inauguration.

In contrast, Jesus’ inauguration to his earthly ministry took place in an out-of-the-way place, a wilderness.  Jesus was not on a high platform, but went down into the water, letting himself be washed by the river. People were gathered at that place as well, though the numbers were certainly less than a hundred.  John’s message of baptism was about repentance and aligning with God’s purposes of justice, righteousness, ethical integrity, and courage in the face of evil. For Jesus to submit to this baptism meant that he was eschewing the worldly trappings of power and dominance. The test of this decision to follow God’s way will immediately follow when Jesus faces temptations in the place of wildness and danger.  Such tests require introspection, self-reflection, and a willingness to face down the demons.  One hopes and prays for the incoming president and the nation as he approaches his own tests of character.

For Christians, the tests of character that come with being baptized have important ramifications because they are linked to both the Matthew and Isaiah passages. It’s worth noting that for the Israelite people, the call to be God’s servant wasn’t necessarily for one person—it was for their whole nation. God empowers people to do the work of building the peaceable kingdom; it’s a divine transference of power. This is a commissioning.  God is telling the people: I have given you as a covenant—you are a sign of the covenant. You are blessed in order to be a blessing.

As Christians, can we as a baptized community of faith be a people who do this? Can we be blessed by our baptism to be a blessing to others? And can we be a blessing for the very water with which we were baptized?

Just consider the gift of water itself for a minute. Water covers about 70% of the earth’s surface. But of all the water on the earth, potable water for human use is only about .3% of the world’s water and is found in groundwater aquifers, rivers, and freshwater lakes.

In North America we take this gift of water for granted. We can enter any house, virtually any building, turn on a faucet, and clean water comes pouring out for us. In countries without access to clean water, people (usually women and girls) walk for hours a day back and forth from a water source, carrying heavy jugs, being careful not to spill a single precious drop. At the same time, industries, fossil fuel extraction and human pollution endanger the very waters that give us life. Chemical run-off, discarded pharmaceuticals, fracking, and fertilizers are just a few of the issues that threaten the health and safety of our streams, rivers, ponds, lakes and oceans.

One of the most ubiquitous symbols of our disrespect for water is, ironically, bottled water. We spend millions of dollars for water bottled in places where the natives don’t have access to the water we’re taking from them. We shell out a dollar for a bottle of water when we could simply put it in a reusable cup or bottle. According to the “Ban the Bottle” website, about 38 billion plastic bottles end up in landfills and incinerators each year. “Making bottles to meet America’s demand for bottled water uses more than 17 million barrels of oil annually, enough to fuel 1.3 million cars for a year. And that’s not even including the oil used for transportation. The energy we waste using bottled water would be enough to power 190,000 homes. Last year, the average American used 167 disposable water bottles, but only recycled 38.3,” (https://www.banthebottle.net/bottled-water-facts/).

Perhaps what is most frightening is the potential of future wars over water. With populations exploding and water scarcity increasing, there have already been conflicts over water resources in Bolivia, California, Mozambique, and yes, even over the Jordan River. Between climate disruption leading to drought and decades of gross mismanagement of water resources, a regional crises over water resources will become more frequent and potentially violent. And it’s the poorest and most vulnerable people who will suffer the most.

In the midst of this suffering, Psalm 29 declares: “The voice of the Lord is upon the waters; the God of glory thunders; the Lord is upon the mighty waters.” This voice of God is the same one that called upon the people of Israel to do justice, righteousness, in the Isaiah text. It’s the same voice that commissioned Jesus to his ministry of righteousness. And each of us in our baptisms is called by God’s voice to establish justice and righteousness in the earth. We have important work to do on behalf of the water.

Our baptisms conferred on us the duties and responsibilities that being a servant of God entails. We are to protect those who are vulnerable – like the fragile ecosystems—a “bruised reeds,” if you will (Isaiah 42:3). We are to open the eyes of the blind, share the truth about environmental degradation with those ignorant of the ramifications. We are to confront those in power who wantonly abuse water and speak courageous truth in order to establish ecological justice. The coastlands do indeed wait for God’s teaching—they wait for us to learn how to care for them. And we are to teach—on the coastlands, on boats, on mountains, in houses, and anywhere else people are gathered.

The God who is described in verse 5 of the Isaiah text, the God who created the heavens and stretched them out, who spread out the earth and what comes from it—this God entrusts it all to us, and we are commissioned to care for it. Isaiah is clear:  God will not hurt the weak. If we are servants of God, we will not hurt the weak either. We will bring justice to all the earth—even to Earth itself.

Because when we do justice for Earth, it has a flow-through effect for the entire human community, and particularly for the poor and those living in the most fragile of circumstances. People in rich countries use 10 times more water than those in poor ones. The connection between poverty and poor environmental conditions can be seen throughout the United States and the world. It is those who have no resources who cannot afford to move, much less fight against industrial pollution, landfills, and toxic dumping sites, often right in their neighborhoods. Two-fifths of the world’s people already face serious water shortages, and water-borne diseases fill half its hospital beds.

As one person put it in a BBC online commentary: “If water is life, we must learn to treat it not as a commodity to be sold to the highest bidder or as an entitlement to the privileged, but as an essential component of human existence. We must learn not only the methods and habits of sharing equitably, but also the technologies and values of protecting the environment that makes fresh water available to us.” (http://news.bbc.co.uk/1/hi/sci/tech/2943946.stm)

I said earlier that John’s baptism was about repentance and being a servant of God. If we’re going to take that seriously, then each of us, and each of our congregations, needs to change our habits in order to do at least some small part in establishing justice for the Earth. Perhaps on Inauguration Day, your congregation can undertake a different ceremony—an Affirmation of Baptism where each person recommits themselves to the prophetic ministry of Jesus Christ.

Maybe your church can look at ways to educate your congregation and community about water conservation and water justice issues. Plan a water clean-up for a local stream, river, or ocean front. Encourage youth to make a donation to the Walk4Water (http://elca.org/walk4water) campaign that was begun at the 2015 ELCA Youth Gathering. To date, over $1 million in gifts have created healthier families and stronger economies through projects that provide clean drinking water through spring boxes and boreholes, support for irrigation systems, education about sanitation in rural villages.

Or perhaps you can encourage people to “give up the bottle” (water bottle) for Lent and use water pitchers in their homes, and reusable bottles at work, at school, and on the sports field. It won’t change the world overnight. But it will be one small drop freed from the bottle. And it may be part of God’s ripple effect that spreads out over all the Earth.  Amen.

Source:

Kirby, Alex, “Why world’s taps are running dry” BBC News Online, June 20, 2003; Accessed Dec. 29, 2016.

http://news.bbc.co.uk/1/hi/sci/tech/2943946.stm

 

Water discipleship tools – fresh from Vermont!

Vermont Lutheran Church partners with Interfaith Power & Light to Share the Various Ways to Revere Water:

In 2018, Vermont Interfaith Power and Light (VTIPL) joined with local organizations to create a model for watershed stewardship, based on the experience of Ascension Lutheran Church in South Burlington, Vermont.  The Reverend Dr. Nancy Wright, pastor of Ascension Lutheran Church, and Richard Butz, a member of the church, are co-authors of the manuals. Rev. Nancy Wright is also a chairperson of the New England Synod’s Lutherans Restoring Creation “Green Team”. 

VTIPL has created two manuals, one with a Christian emphasis, Congregational Watershed Discipleship Manual: Faith Communities as Stewards of the World’s Waters (1st Christian edition) and another with an interreligious emphasis, Congregational Watershed Manual: Religious Communities as Stewards of the World’s Waters (1st Interreligious edition).

Each one of these inspiring and practical manuals is available by free download from the pdfs on VTIPL’s website (www.vtipl.org) and this website.  Alternatively, if you’d like one copy or multiple copies of the printed and bound manual(s), you can fill out and mail in the order form (attached below).  These are high resolution print copies, spiral bound to conveniently lie flat.  If you’d like to order one or more copies online, you can do this through the website of the organization Voices of Water for Climate (VOW).  VOW is working with VTIPL to take orders and distribute printed copies of the manuals.  Donations to VOW for printed copies will cover costs incurred, including shipping and handling.  The link to order online is below.

www.vow4climate.org/store 

(Email info@lutheransrestoringcreation.org if you are interested in going in on a bulk order with others!)

Planning and Carrying Out Green Events

Guidelines for Ecologically Responsible Events

Prepared by Pilgrims Caring for Creation Pilgrim Lutheran Church, St. Paul, MN in response to a request from Mary Beth Nowak, ELCA Churchwide Assembly Coordinator, January 22, 2009.*

Adapted for events in observance of the 500th Anniversary of the Reformation by David Rhoads, Founder Lutherans Restoring Creation.

*please note some resources may need updating – if you find anything we should alter please let us know!

Publicity about sustainability efforts; through planning, implementation, and beyond:

• Use your website, event program, press releases, opening, signage and post-event publications to tell the story of the green event.

• Put together a brochure with actions taken by your organization to make the event green. Print a limited number for attendees and the public and make it available electronically. Include green actions that individuals can adopt at the event, in their congregations, and beyond. For example:

• Adjust the thermostat in the hotel rooms (and at home) when not there so the heat or air conditioning is not running unnecessarily. Take advantage of hotel policies for less frequent washing of linens.

• List other relevant information related to getting around in the location of the event.

• Set up an onsite sustainability booth to provide information about the event’s greening initiatives. Items at this table could include: transit passes; transit information/maps; bike rental/bike trail information; tips included in the above brochure.

• Invite the local and national Lutheran creation care organizations to have booths and provide consultation to congregations regarding their greening goals.

Procurement of services and products

• Purchasing staff can keep in mind the environmental, social, and economic impacts of purchased goods or services—throughout its lifecycle. Favor goods and services that result in minimal environmental impacts and create good social and economic development. Use environmental criteria as well as quality and price.

• For example, if speaker platforms are created by staff, the wood could be sustainably grown and harvested. If rugs or fabrics are used to soften the areas, they could have minimal adhesives and be reusable or recyclable.

• Develop contract riders to hold suppliers accountable to sustainability commitments.

• For example, ask subcontractors and vendors to consider the lifecycle of the products they use and create.

• There is a precedent for event sponsors to calculate the energy used by the whole event—services, transportation, venues and so forth—and then purchase carbon offsets to cover their energy use. They can choose to ask participants to help bear the costs. There are several calculators to use for this. Consider http://www.nativeenergy.com, but browsing “carbon calculator” on the internet yields comparisons among several. For carbon offset groups, try http://www.co2offsetresearch.org/consumer/OffsetRatings.html .

Communications to participants prior to the event

• Provide opportunities for sending conference information electronically.

• Reduce the use of paper and the need to mail that paper by providing as much pre-event information electronically.

• Allow for and encourage electronic registration.

• Whenever paper is used: Decrease the margins around printing to one-half inch,  copy on both sides of the paper, use 100% post-consumer recycled paper, print using soy/vegetable ink, avoid bright colored paper.

Travel to the Event

• Ask attendees to think about others living in nearby communities who will also attend the event and encourage them to consider renting a van or bus and traveling to the event together.

• Encourage each attendee/vendor/presenter/staff person flying or driving to the site of the event to consider purchasing carbon offsets to help mitigate the environmental impact of their travel.

• Visit http://www.nativeenergy.com or http://www.co2offsetresearch.org/consumer/OffsetRatings.html .

• Encourage people to bring their own water containers or mugs that they will rinse themselves. No Styrofoam or plastic bottles, please.

• Encourage delegates and others coming to the event to consider bringing their families and making the location of the event a vacation destination rather than taking a second trip and thereby emitting additional greenhouse gas emissions. Come early or stay later.

• Consider providing videoconferencing options to individuals who do not need to be physically present at the event.

Lodging for Attendees

• Inquire about the environmental practices of hotels, including their waste and resource management.

• Are bulk dispensers for shampoos and soaps used in hotel rooms?

• Are low-flow water-conserving fixtures used in sinks, toilets, and showers?

• Are paperless check-in and check-out available?

• Are post-consumer recycled paper products used?

• Negotiate room blocks with hotels that are within walking distance, are on the transit line, and/or have green policies.

• Ask guests to participate in linen re-use programs at their hotels. Ask them to shut off lights, TVs, and heat/ A/C when they leave their rooms.

• Ask that the hotel staff to put the thermostat up/down when the room is empty. This is already the standard practice in some hotels.

Transportation around the Event Site

• Discourage the use of single rider rental cars, and encourage carpooling.

• Encourage the use of local transit.

• Inform attendees that bike rental is an option for local transportation.

• Inform attendees that idling is prohibited in many areas, unless the car is in traffic. Avoid idling for more than three minutes.

Event Site Amenities

• Inquire about the environmental practices of the site where the event is being held, including their waste and resource management:   Do they employ energy- and water-efficient equipment and practices?  Do they minimize the use of harmful chemicals when cleaning? Is recycling available in all common areas Are recycling receptacles readily available and clearly marked?  Is staff trained to ensure that recycling and garbage are not co-mingled?  Are food-rescue, food-to-animals, or food composting practices followed? Ask if they could schedule heat/ A/C resources around meeting requirements. Can the temperature be changed a little, keeping the halls comfortable but conserving energy?

• Encourage the event site to purchase wind energy during the period of the event. If not, consider purchasing carbon offsets for the event itself.

• Do not distribute plastic water bottles. Instead each table should have a pitcher of water and glasses.

• If you choose to use disposable products such as cups, and cutlery, consider purchasing compostable products made from cornstarch or similar materials. If this option is chosen, then provide for composting services and education to attendees to ensure success.

• Be sure not to put compostable waste inside large non-compostable plastic bags for disposal.

• Encourage attendees to bring their laptop computers and then provide wireless internet service to them. Make all printed materials available electronically so participants can choose to read the materials from their laptops rather than receiving handouts. Individuals may also choose to take notes on their computers rather than on paper.

Meals/Refreshments/Breaks

• Compost food waste.

• Request that food providers use organic, locally produced food and beverages (contract with the site to use local food as much as possible). If it is not possible for all meals to be from local sources, have one or two meals designated as locally grown and publicize them that way.

• Provide only Fair Trade organic coffee and tea throughout the event.

• Direct event staff NOT to pre-fill water glasses at meals. Allow guests to fill their own glasses with pitchers at the tables.

• Do not use disposable water bottles. Provide for glasses and pitchers of water.

• Eliminate disposable items, including containers, plates, bowls, cups, cutlery, napkins, and tablecloths. Earth-Centric has cups that are compostable: http://www.Earth-Centric.com

• Arrange to donate leftover food to local charities. Local charity organizations may be able to assist with this effort. Individuals or groups can volunteer to assist.

• Ensure that any seafood served is harvested responsibly.

• Provide vegetarian and vegan meals or options.

• Choose reusable centerpieces and decorations.

Registration

• Make on-line registration an option and encourage attendees to use it.

• Encourage attendees to bring their own name-tags if they have them. Encourage them to be reusable.

• Provide lanyards that are made from recycled materials. Ask participants to return them after the event to be used again later, and provide an incentive for them to do so. For example, if there is a drawing at the end of the event, let people know that their name will be entered only upon the return of the lanyard.

• Give everyone a reusable event bag. The bag can be made of organically grown cotton or canvas, or recycled plastic. Put a logo on it that people will be happy to reuse. This reduces waste and is good advertising.

• Consider the environment when determining giveaways. Provide giveaways that are useful and sustainable, like a bicycle (LED) flasher, keychain with light on end, 3” x 3” recycled leather paper pad.

Exhibits

• Encourage vendors and exhibitors to consider the environment when making choices about giveaways, banners, displays, paper, post-conference waste, etc.

• Encourage them to provide giveaways that are made from recycled materials, or will biodegrade, or are reusable, or are consumable (e.g. note pads made from recycled paper, coffee mugs, Fair Trade chocolate).

• Request/require exhibitors to use recycled and recyclable paper.

• Invite people/companies to exhibit who can sell potentially green things to congregations (eco-friendly Good Friday palms branches, organic communion wine, etc.).

• Encourage exhibitors to reduce waste (and cost) by reusing or recycling displays and other materials, rather than disposing of them after the event.

• Request that exhibitors use sustainable design and construction of their exhibit booths, if possible.

Plenary Events

• Attempt to hire “green” display/decoration/production companies for décor (banners, cutouts, platform decorations, posters). Can you reduce? Do you really need everything you think you need? Using less is good for the environment and good for the budget. What are displays and decorations made of? Do they emit Volatile Organic Compounds (VOC’s)? Can they be reused?

• Use organic communion wine and locally produced communion bread made from organic ingredients, at large group meetings. Practice intinction to avoid plastic communion cups or washing glass ones.

Consider who helped create the meal from field to table – and where the waste will end up, in whose neighborhood?

Breakout Sessions/Presenters

• Encourage presenters to provide their presentations in advance on discs or on the Assembly web site. Remind attendees that materials will be available on a designated website after the event.

 

This is Church and You Are Needed Inside & Out

Watch this message from our churchwide leaders and fellow members across the country who recognize the tough, uncomfortable work of being “called out” into the world.  It is an empowering 7 minutes – worth the watch for all of us, not just the voting members who will be sitting in the conference rooms.

For those wanting to embolden their sense of calling to Creation Care for All as ministry inside and outside the church – you don’t need to have a resolution ready,  join a march, or preach on climate (yet). Start here:

 

Energy Stewardship

Lutherans have had a tremendous history with being good energy stewards – but we have a LONG way to go.  There is a broad range of steps to be taken that all make progress in the long run for the environment and for a congregation’s budget.  Our houses of worship can either be a beacons of sustainability to our neighbors or a draw on the community’s power  – what does God call of us?

  • Find out if there is an Energy Steward you would like to contact within our ELCA networks in facilities and investments who could give you advise by looking at our Map (click here).
  • Explore the FREE EPA’s Energy Star Portfolio Manager program (which has more Lutherans registered users than any other denomination – so far). Check out (click here) their entire pdf guides here for free.
  • Be inspired by reading about stories from the ELCA realm who have had great experiences saving energy while freeing up more money to be used in other ministries!
  • Reach out to your local utility and/or regional Interfaith Power and Light for insight as to local support for energy savings and alternative choice options.

 

Reflections from The Bible to the Frontlines – Stony Point Retreat Center, August 2019

 Lutherans Restoring Creation partnered with Presbyterians for Earth Care for their bi-annual conference at Stony Point Retreat Center in NY August 6-9, 2019 where over a hundred earth-keepers gathered.  Below are some of the remarkable reflections during our time together processing how to take some of the Bible’s directives to bring us to the frontline. Using the World Cafe Method, participants conversed around the three following verses and considered how the Word could help them (and their faith community) progress from movement to action.

“I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing. John 15: 5

“Your word is a lamp for my feet, a light on my path.”
Psalm 119:105

 For just as each of us has one body with many members, and these members do not all have the same function, so in Christ we, though many, form one body, and each member belongs to all the others. We have different gifts, according to the grace given to each of us.
Romans 12: 4-6

Here are images of our time together at Stony Point Retreat Center:

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Peace for the Earth: From the Bible to the Frontlines

Voices from the ELCA – Caring for Creation Today

God’s work. Our hands. from ecoAmerica on Vimeo.

ELCA churches across the country are working to serve our neighbors and to ensure that how we live does not harm others, including those yet to be born, vulnerable populations, and even life other than human.  We have an ELCA Social Statement written over 25 years ago on the topic, but how do we live that out?  The compilation of voices above give some examples, but it is clear we need to do more.  Lutherans Restoring Creation can help you determine what next steps your congregation can make. Click here for a Step by Step guide to begin work now from your pulpit, pews, and personal life.

Water: “Living Water” Bible Study

•Opening Prayer:  Gracious God, we thank you for your many gifts, and especially for the gift of water that sustains all of life.  Bless us as we hear your word, like a spring to our lives of faith.  Amen.

 

•Reading: Psalm 104:10-15.  Read aloud three times, hearing from different voices.

•Discussion:

-How are God, water, and life interrelated?

-We often think of God’s act of creation as complete, but this psalm acknowledges that God continually creates and sustains life.  What evidence do you see of this today?

-How do you think this passage speaks to problems of water contamination?

•Reading: Psalm 107:33-38.  Read aloud three times, hearing from different voices.

•Discussion:

-What does this passage have to say about water and life?

-Is this image hopeful?  Why and/or why not?

-How does this psalm speak to us today?

•Reading: John 4:7-15.  Read aloud three times, hearing from different voices.

•Discussion:

-Imagine walking to a well to draw water each day.  How might this affect our understanding of water?

-In verse 9, the author explains the division between Jesus and the woman at the well: “Jews do not share things in common with Samaritans.”  With regard to water, how is the world divided today?

-Why do you think Jesus uses the image of water to describe faith?

-Brainstorm further biblical references to water.  What do these images have to say about the human relationship to the world and to God?

Closing prayer: Loving God, you quench our thirst with the waters you have created. Sustain those without a secure source of water, and protect streams, rivers, wetlands, lakes, and oceans, and especially (local body of water or waterway), from harm.  We thank you for the gift of water, especially the living water of your Son, Jesus Christ.  Amen.

 

Twenty First Sunday after Pentecost, Year B

Care for Creation Commentary on the Common Lectionary—Year B 2018
Reading for Series B: 2018
by Nick Utphall

21st Sunday after Pentecost
Amos 5:6-7, 10-15
Psalm 90:12-17
Hebrews 4:12-16
Mark 10:17-31

I have a “green letter” edition of the Bible. There’s the more familiar “red letter” versions, where all the words of Jesus appear in a red font (mostly in the Gospels, but also occasionally applied in Revelation or Paul). The green version, however, tries to highlight passages that may be obvious in talking about creation and the environment and our ecological stewardship, verses that tie us in relationships to the world around us.

This week’s Gospel reading not only lacks a green highlighting in this version of the Bible, but seems like it could appear in even a blacker font, reinforcing a lack of connection and emphasizing a separation from nature. “Truly I tell you, there is no one who has left house or brothers or sisters or mother or father or children or fields, for my sake and for the sake of the good news, who will not receive a hundredfold now in this age—houses, brothers and sisters, mothers and children, and fields, with persecutions—and in the age to come eternal life,” Jesus boldly but perhaps darkly proclaims (Mark 10:29-30).

I suppose there are many believers and many voices from pulpits who will find in this passage a heavenly removal from Earth. Not only will we escape the terrestrial bonds when we die, but it could seem that in this passage we are told to practice our release already, shunning all we would hold dear or claim is good in life.

Generally, our sense of connection to life on Earth may be most firmly established in exactly the places that Jesus seems to dismiss: familial relationships and agrarian harvest. Thanksgiving and prayers for crops and blessings of weddings are still some of the most common places that our Christian faith is invited into secular culture.

Our bread and butter in creation care has been an easy emphasis on farmers and their dedication to fields that feed; just look at the stewardship section of a hymnal:
“Sing to the Lord of harvest”
“Come, ye thankful people come; raise the song of harvest home”
“Praise and thanksgiving, God, we would offer for…harvest of sown fields, fruits of the orchard, hay from the mown fields, blossom and wood”
“We plow the fields and scatter the good seed on the land”
“For the fruits of all creation, thanks be to God… For the plowing, sowing, reaping, silent growth while we are sleeping”
But we might wonder from this Gospel passage if Jesus is singing a different tune.

Again, for a sense of vocation and purpose of earthly life, our roles and relationships in family have been central. The Lutheran Reformation supported those directly and predominantly, with Luther regularly declaring that somebody as spouse or parent was more clearly doing God’s work than one who withdrew into a monastery, and Luther himself ended up a “family man” exactly to embody the point of changing diapers as more godly than cloistered pious prayers. His Small Catechism’s explanation of the Lord’s Prayer says that the petition for daily bread includes “farm, fields, livestock, money, property, an upright spouse, upright children, [and] upright members of the household.”
But we might wonder from this Gospel passage if the Lord himself was trying to teach us some other way to pray and be remembered into his kingdom.

So what are creation-caring preachers and believers to do?
What to do with a counsel to forsake all our earthly “goods” (as the term would evaluate our possessions)?
If actually trying to sell everything we own, as Jesus counsels the rich young man, wouldn’t we remove ourselves from the economy? And wouldn’t that “eco” of the household there also function to remove us from the “eco” of ecology? Is Jesus suggesting we withdraw from the entire order of this earthly home?

Maybe a first re-entry point is to take Jesus seriously in this reading. A bracket of two phrases may be especially worthwhile in cushioning the shock. To conclude, we can cling to the proclamation that “for God all things are possible” (10:27). And to start, we should not miss verse 21: “Jesus, looking at [the rich man], loved him.” From those two gospel words—of possibility and love—then we can also genuinely receive Jesus’ instruction, not just for the man in the ancient account who had many possessions, but for us ourselves to sell what WE own.

But, first, a side trip through the first reading. The prophet Amos has some strong economic condemnation today, about injustice, sins, and transgressions, “because you trample on the poor” (5:11). Clearly in the view of the prophet and this word of the LORD, “seeking” and “loving” good (5:14 and 15) is a matter of the distribution of wealth.

These strong words, paired with Jesus’ injunction, may lead us to question which side we’re on. Are we like the grieving man who goes away after his many possessions, or are we like Peter and the disciples who have forsaken much? Are we like Amos’s rich people who have built nice houses and picture ourselves enjoying the wine of pleasant vineyards, or are we like the needy people who have suffered extortions and are pushed aside from the places we seek justice?

I find one helpful tool for determining our place is the Global Rich List, a website available here: http://www.globalrichlist.com/. This quick calculator creatively shows that almost all of us as Americans are well-established as the Haves and not as the Have-Nots, the rich and not the poor, the possessed man and not the disciple. I may not be Jeff Bezos, Bill Gates, or a Rockefeller, but my own clergy salary (not to mention my other benefits and possessions and white privileges and all) puts me in the top tenth of a percent of the wealthiest on the planet, ahead of 99.9% of the other 7 billion people.

Rather than preemptively dismissing Jesus’ mandate to “sell what I own, and give the money to the poor,” I should allow my shock to stand. I should not pretend to depend on my pious thoughts of obeying the commandments and being a diligent churchgoer since my youth. I certainly should not perceive or call myself “good” (Mark 10:18). But I may then better recognize what it is when Amos calls me to seek and to love goodness.

Indeed, rather than this being a call away from the world toward heaven, this is a calling from Jesus to confront honestly my place—and our places—in this world. As long as I am ignorant of my premier standing among the wealthy, then I will be neglecting the good of the poor and the needy at the gate. With awareness of privileged place, that may begin to lead to practicing living more rightly. Doing that isn’t in order to win favor; after all, even with my ignorant or grieving possessiveness, still Jesus loves me. But maybe it will exemplify the new shock that “for God all things are possible.”

With this engagement in the world, the refrain of the Psalm comes to make more sense, as well. The Psalm concludes with the repetition: “Prosper for us the work of our hands—O prosper the work of our hands!” (90:17). Clearly this is not an escapist spiritualized realm where our handiwork is abominable and condemnable, earthy instead of heavenly. But neither is this the mad method of the so-called prosperity gospel, where blessing means that I will have more than others and become richer, that the prospering of my hands will proceed straight into my own pockets.

When we prosper and our hands are doing God’s work, then that won’t be with a closed-tight grip but with an open-handed release for sharing. If we consider wealth a blessing, then it fits the Abrahamic blessing of Genesis 12:2 that we are blessed in order to be a blessing, to extend the good. We have money in order to share it. We have possessions so that we can release and give them away. This is not a reading about separation from earthly possessions, but from the sense of hoarding them and exclusively claiming them. If we’re beginning to be able to consider that, then that seems like a valuable step, rather than pursuing the ultimate end of what will happen if we don’t sell everything, if we keep home or field or some possessions, if we don’t forsake family.

Turning again to Amos, we may discern rightful wisdom in this practice. We need not hear it only as a threat about giving away or redistributing incomes. When the prophet offers the conditional phrase, “Seek good and not evil, that you may live” (5:14), we may understand it not as divine legalism only but as logical economic fact. Our economic order that is built purely on extraction is not sustainable. When we try to claim wealth from other human beings and from mining, clear-cutting, and draining the planet, it not only will cause harm in sweatshops and food deserts amid communities of color, but will come back around to our own downfall. There is only so long we can wall ourselves off from that detriment in gated communities or insulated identities.

In his final Sunday sermon, Martin Luther King Jr. said,

“Through our scientific and technological genius, we have made of this world a neighborhood and yet we have not made the ethical commitment to make of it a brotherhood [sic]. But somehow, and in some way, we have got to do this. We must all learn to live together as brothers [and sisters!]. Or we will all perish together as fools. We are tied together in the single garment of destiny, caught in an inescapable network of mutuality. And whatever affects one directly affects all indirectly. For some strange reason I can never be what I ought to be until you are what you ought to be. And you can never be what you ought to be until I am what I ought to be. This is the way God’s universe is made; this is the way it is structured” (see “A Testament of Hope,” p269).

Over against the sibling rivalry of our standard economic struggles, these brotherly words may actually serve as a clarification of Jesus’ word about leaving family, that our view of family and sense of relationships and kindness of kinship need to be significantly broadened, to the human family and our siblings in all creation. As Jesus loved a man with too many possessions, we might also love. Anything else lets our neighbor loom too small and our possessions loom too large, precluding our passage through the eye of the needle.

Lest we still fail to hear gracious invitation and the promise of life in that, here is Ted Jennings on the renunciation of kinship structures and the means of sustaining life, reminding us of the experiences we recognize from those who heed this calling:

“This conforms exactly to the experience of mission, that those who enter into solidarity with the poor and afflicted find that they have hundreds of sisters, and brothers, and mothers . . . . We receive the hospitality of the poor, of those who say, ‘my house is your house’ . . . . Just as manna in the desert cannot become my private property to be stored up in barns, so also that which is offered by the poor to the poor is more than enough, yet is never accumulated or hoarded” (The Insurrection of the Crucified: The ‘Gospel of Mark’ as Theological Manifesto, p165-166).

And though I may not be Jeff Bezos and I may not feel the ability to renounce what I have and live in solidarity with the poor so ascetically as a Mother Teresa, still, when 388 people own fully half of the world’s wealth (as cited in an article on “The Inequality Industry” in The Nation’s October 8/15, 2018 issue), then it becomes clearer where most of us actually stand and where our place is in the struggle for equality and caring for the world’s family. And it is reverberatingly clear why Jesus would call us into such a mutually beneficial kind of living.

Nick Utphall nick@theMCC.net

 

 

 

Twentieth Sunday after Pentecost, St. Francis Day, Year B

Creation Care Commentary on the Revised Common Lectionary
St. Francis Day, Lectionary 27
By Nancy Wright

Genesis 2:18-24
Psalm 8
Hebrews 1:1-4; 2:5-12
Mark 10:2-16

We are given a wonderful series of texts for a St. Francis Day (Oct. 4) celebration. Although there are many themes in these texts, perhaps four might be brought to the attention of parishioners.

First, the role that God assigns human beings to play is highly significant. God challenges humans to call each creature by name. Second, a humble wonder is central to worship and care for Earth. Third, God’s Son sustains all things. And, fourth, the kingdom of God belongs to children. Let us take these in order.

In the understanding of the Hebrew people, to name is to know the essence of a human or other-than-human being. Thus,

“To name” or “to designate” belongs to the ordering of creation; …The bestowal of names initiates the human ordering of creation in Gen. 2:19….This association of the act of naming with creation underlines the fact that the name represents something wholesome and salutary; the knowledge of the name opens up specific human dimensions for communication and for fellowship (The Anchor Bible Dictionary, Volume IV, “Names of God in the OT,” New York: Doubleday, 1992, p. 1002).

Even while mind-bogglingly and newly aware of scientific discoveries about the 13-billion-year-old universe, plate tectonics, cell division, dark matter, and the relatively infinitesimal lifespan of humans on Earth, we have become aware of the planetary role humans now play. As a planetary force, humans now hold the fate of the planet in our hands, determining, for example, how many species become endangered or extinct. The name for this age in which we exert such power is the Anthropocene. It has ushered in the Sixth Great Extinction, this one caused by human beings. Scientists describe five earlier Great Extinction events in Earth’s history, after which new species emerge over millions of years. Elizabeth Kolbert reports that “by the end of this century as many as half of earth’s species will be gone” (Elizabeth Kolbert, “The Sixth Extinction,” The New Yorker [May 25, 2009], accessed February 12, 2018, https://www.newyorker.com/magazine/2009/05/25/the-sixth-extinction; see also Kolbert’s The Sixth Extinction: An Unnatural History, New York: Henry Holt and Company, 2015).

Grappling with such power and loss, ethicists use the terms ecocide and biocide to describe human activity that unwittingly runs the story of the creation as told in the first book of the Bible, Genesis, backward.

Christians urgently need to reclaim their biblically assigned role of knowing the names of the surrounding animals and plants. We can do so by learning about biodiversity, the intricacies of the web of life, and the names and habits of creatures in our watersheds.

Watershed awareness is a movement within the Evangelical Lutheran Church in America stimulated by the Resolution Urging Stewardship of the Gift of Water, passed at the 2016 Churchwide Assembly. The resolution urges that congregations learn about their watersheds, lifting up the names of lakes, rivers, and streams in their worship. To learn the names of animals and plants in the watershed can involve fascinating congregational outings, lecture series, water trips, and prayers for the well-being of other-than-human neighbors. Further, such growing awareness should lead to advocacy for care for God’s creation and continued support for the Endangered Species Act, which is under threat from Congressional leaders, often buoyed by short-term corporate considerations that take no account of the health of a bioregion.

Second, a critical antidote to this tremendous knowledge linked with the ability to harm creation is to accelerate an attitude of wonder. Psalm 8 is a beautiful expression, filled with joy and gratitude, of wonder. Wonder and hope together foster courage and energy for the work of creation care. Writing about Psalm 104, but applicable to Psalm 8, Old Testament scholar William P. Brown writes,

As for humankind in this psalm, we are simply one species among many, and that too is a wonder. Creation is a shared habitation, and if there is a perfection or ideal presumed in the psalmist’s world, it is the perfection of biodiversity, the wild and wondrous diversity of life and habitat. By listing various animal species, the psalmist offers a selective sample of the vast Encyclopedia of Life, which continues to be catalogued day by day (www.eol.org) (Sacred Sense: Discovering the Wonder of God’s Word and World, Grand Rapids: Eerdmans, 2015, p. 68-69).

Congregations can enliven a sense of wonder by preaching about the intricacies of animals and plants and the manifold wonders of life’s expression, by encouraging worship outdoors, by performing outdoor baptisms, and by including the voices of nature in worship (Paul Winter’s whale calls in his music, which I heard in the Cathedral of St. John the Divine at a Solstice celebration, will always haunt me).

Third, God’s Son sustains all things. The Cosmic Christ scriptural theology (John 1:1–14, Col. 1:15–20, Heb. 1:2-3), powerfully urges Christians to contemplate Christ’s shown forth in all of creation. In Confirmation class or Sunday school, students hopefully learn that the church is the congregation, not the building (using the hand motions that open out to show the fingers as the people), but reevaluating and reenergizing the church to care for creation engages Christians in understanding that nature co-worships with us (Is. 55:12) and is sacred, infused with Christ’s being. Therefore, does the church include all of creation? (How would hand motions express that wider, creation-centered awareness of church?)

To recognize nature as co-worshipers, or as part of the body of the Cosmic Christ, renders nature as numinous or sacramental. No longer do humans exclusively take up the center of God’s attention. Further, humans no longer see the discontinuity between their life and that of creation in that they perceive all as nourished and sustained by God. If we think of creation as sacred, how many decisions about land use, economic measurements, and transportation would be weighed with different, wider values and hoped-for outcomes that respect the web of life?

Finally, the kingdom of God belongs to children (Mark 2:14). Several points might be made about Jesus’ blessing of children. First, adults are to receive God’s kingdom of love and justice with devotion and trust, as a child is devoted to and trusts a good, loving parent. Second, since children are particularly vulnerable to pollution, war, and other traumas, making the world safe for children is a requirement for Christians. Third, faithful Christians will foster environmental justice. Noteworthy is the Our Children’s Trust Lawsuit, which goes to trial on October 29. Our Children’s Trust “elevates the voice of youth to secure the legal right to a stable climate and healthy atmosphere for all present and future generations” (https://www.ourchildrenstrust.org/mission-statement, accessed September 24, 2018). Justice for #EachGeneration calls for thousands of sermons to be preached in support prior to that date. The website encourages preachers to sign up and learn more.

When Christians help society to move from denial, complacency, and greed to foster a world in which children are cared for to the Seventh Generation, as Native Americans have envisioned, we adults may have achieved wisdom and wonder and innocence enough to claim our inheritance with the children. Then we may enter into Jesus’ kingdom of justice, peace, and sustaining love.

The Rev. Dr. Nancy G. Wright, pastornancy@alcvt.org

Checklist for Energy Savings Room by Room

Overall Home Energy Saving Measures

Efficiency

  • Heat/ AC: Install high efficiency ENERGY STAR-rated furnace and air conditioner, at least at level of 94% efficiency. Place furnace where it can provide the greatest distribution of forced air flow throughout the house.
  • Heat/AC: Have duct settings adjusted for maximum spread/flow of heat and cool air throughout the house.
  • Heat/AC: Install ceiling fans to bring heat to floor levels in winter and to circulate cool air in summer.
  • Heat/AC: Seal heat ducts to prevent leaking hot air into basement.
  • Heat/AC: Shut off rooms not in use. Use magnetic mats to cover heat vents in closed off room.
  • Windows: install high efficiency energy star double-or triple-paned windows and storm windows. Close/lock tightly and seal in winter. Seal window sash at top and bottom with self-adhesive foam.
  • Windows: Use honeycomb shades with double or triple cell construction. Put up drapes with thermal liners, measured to cover window frame.
  • Windows: Use window insulation kits (clear, easily removable caulk or plastic covers) for extra protection from cold.
  • Windows: On south side, open curtains and lower shades for sun to heat in winter. Shift from east to west from morning to night. Open windows for outside air to cool in summer.
  • Insulation: Request of energy company or hire energy expert to do complete evaluation (incentives from government and energy company on the changes you make will pay for the expert advice). EE will do blower test to identify leaks, use “X-ray” to find places in walls that are not insulated, and find nooks and crannies throughout the house where air is escaping or entering.
  • Insulation: The biggest benefit comes from installing heavy insulation in attic, including under attic floors.
  • Insulation: Insulate electrical outlets on outside walls. Install small pads that go inside outlet covers.
  • Insulation: Insulate and weather strip outside doors, including a door to the garage. Paint and seal wood doors to the outside, or put on insulation.
  • Insulation: Put door sweeps (or snakes) at bottom of outside doors or doors to rooms that have been shut off from heat. Make sure doors close tightly.
  • Lights: install CFLs or LEDs in every outlet and lamp. Where needed retrofit for the most efficient fluorescent tubes.
  • Lights: Install motion sensors for rooms where lights are used often and prone to be left on.
  • Water: Put aerators on all sink faucets throughout the house. Install low-flow shower heads.
  • Water: Check regularly for leaks in all faucets (inside and out), toilets, and pipes throughout the house. Repair leaks immediately.

Conservation:

  • Heat/ AC: Have furnace/ air conditioner tuned and serviced once a year.
  • Furnace: Change furnace filters each month or every three months, depending on the longevity of the filter.
  • Heat/AC: make sure forced-air vents are unobstructed. Make sure air return vents are unobstructed.
  • Heat/AC: Have air ducts cleaned every ten years.
  • Heat: Seal heat ducts to prevent leaking hot air.
  • Heat/AC: Clear and clean cold air returns and registers.
  • Thermostat: Set 24/7 thermostat. Lower heat at night and when absent. Wear warm clothes rather than high heat.  Turn heat down in winter for the night. Set automatic thermostat in house for 60 to begin one-half hour before bed and to end one-half hour before rising.
  • Heat: Turn down heat when away from the house.
  • Lights: Turn off lights in rooms not in use. Use minimal light when in use.
  • Lights: Position lamps/ furniture for optimum lighting.
  • Lights: Open thermal curtains and shades for sun to provide natural heat in winter. Use outside air to cool in summer. Block windows from sun to preserve inside cool in summer.
  • Windows: On south side, open curtains and lower shades for sun to heat in winter. Shift from east to west from morning to night. Open windows for outside air to cool in summer.
  • Lights: Depend on outside natural light. Turn off lights/ overhead fan when not in use. Turn off oven fan and light when not in use.
  • Heat: Turn down heat when away from the house.
  • Insulation: Fill openings into the basement from water spigots, gas lines, electric service outlets, cable TV, and data lines.
  • Heat: Seal heat ducts to prevent leaking hot air.
  • Heat/AC: Clear and clean cold air returns and registers.
  •  Lights: When away from house for days, put lamp on timer to come on at night.

KITCHEN

Efficiency

  • Appliances: (Energy Star): Replace appliances after ten years or sooner. Purchase top to bottom refrigerator. Side by side refrigerator-freezer uses 7-13% more energy than when freezer is at top or bottom.  Do not position refrigerator near heat. Leave two inches on either side of refrigerator.
  • Refrigerator/ Freezer: Set at medium for refrigerator (37-40 degrees F) and freezer (0 to 5 degrees F). A freezer that is filled with food is more efficient.
  • Dish washing: Get ENERGY STAR high efficiency. Use dishwasher rather than hand washing. Run on energy saving/shorter cycle. Turn off “heat drying.” Clean filter; open door to air dry.
  • Compost food: Avoid use of disposal. If you use disposal, run cold water. Compost food scraps.
  • Water: Install aerator on faucets. Fix leaks immediately.
  • Water: Use effective sink stoppers.
  • Cooking: Use microwave or toaster oven for less energy. Use pressure cookers and crock pots.
  • Stove: use lids to heat. Clean burner bowls to retain heat. Use burners smaller than the pan. Have oven on only when pre-heating or in use. Make sure gaskets on oven door seal properly. Don’t open oven when cooking.
  • Small appliances: Avoid unnecessary electric appliances such as electric peelers, can openers, or carving knives. Unplug unused refrigerators and freezers.
  • Clock. Avoid electric clock. Use clock with recycled batteries. Use solar clock.
  • Pantry: Turn off light in pantry or put on motion sensor.

Conservation:

  • Refrigerator: Make sure the rubber gaskets on the doors seal fully (clean or replace).
  • Refrigerator: Clean coils, under refrigerator, behind front panel, evaporator pan, and motor every six months. Use “feet” to make refrigerator level front to back and side to side.
  • Refrigerator: Do not leave refrigerator or freezer door open when doing tasks.
  • Water: Do not let the water run unnecessarily. Use cold water for most tasks. Post reminders.
  • Cooking: Use microwave rather than oven. Use smaller appliances. Save energy with slow cookers (crock pot).
  • Cooking: Lower the heat after boiling. Use lids. Do not check food in oven. Seal oven door.
  • Lights: Depend on outside natural light. Turn off lights/ overhead fan when not in use. Turn off oven fan and light when not in use.
  • Dish washing: Scrape but do not rinse dishes before putting them in the dish washer. If you scrape, use cold water. Do dishwasher only when it is full. Run on energy saving cycle. Turn off heated drying.
  • Cooking: Use microwave or toaster oven for less energy. Use pressure cookers and crock pots.
  • Stove: use lids to heat. Clean burner bowls to retain heat. Use burners smaller than the pan. Have oven on only when pre-heating or in use. Make sure gaskets on oven door seal properly. Don’t peak in oven.
  • Compost: Avoid disposals by composting all food. If you use the disposal, use cold water.
  • Appliances: Unplug unused refrigerators and freezers.
  • Electricity: Turn off at the source toasters, coffee pots, and microwaves when not in use.
  • Avoid paper: Re-use cloth napkins by designating a napkin for each person with napkin holder. Use cloth towels rather than paper towels.
  • Re-use: Re-use personal drinking glasses during the day.
  • Re-use: Avoid disposable paper or plastic plates, cups, utensils, containers.
  • Electricity: Use smart plug to turn off microwave when not in use (phantom electricity)
  • Electricity: Use smart strip to turn off radios and TVs when not in use.

Efficiency

  • Heat/air: make sure forced-air vents are unobstructed.
  • Heat/air: install high efficiency windows and storm windows. Close tightly and seal in winter. Install insulating shades. Put up thermal curtains.
  • Heat/air: Install ceiling fan for heat in winter and cooling in summer.
  • Lights: Use CFLs or LEDs in overhead, lamps, closet. Install motion sensors for overhead lights and closet.
  • Lights: When away from house for days, put lamp on timer to come on at night only.
  • Electricity: Use smart strip to turn off TV and DVD automatically at the source when not in use (phantom electricity).

Conservation

  • Lights: Open thermal curtains and shades for sun to heat in winter. Use outside air to cool in summer.
  • Lights: Place furniture to optimize natural lighting. Position lamps for maximum effect.
  • Lights: turn off when not in use. Use only the lights/lamps needed. Use small LED night lights.
  • Heat: Turn heat down in winter for the night. Set automatic thermostat in house for 60 to begin one-half hour before bed and to end one-half hour before rising, health permitting. Add clothing and bedding for warmth.
  • Heat: Turn down heat when away from the house.
  • Electricity: Turn off TV and radio when not in use. Use smart strip.
  • Clock: Use renewable battery-driven wall or table clock.

BEDROOM

Efficiency

  • Heat/air: make sure forced-air vents are unobstructed. Check need for insulation in walls and ceiling.
  • Heat/air: install high efficiency windows and storm windows. Close tightly and seal in winter. Install insulating shades. Put up thermal curtains.
  • Lights: Install motion sensors overhead lights. Use CFLs or LEDs in overhead and lamps.
  • Lights: Use natural light during the day. Use small LED night light for nighttime.
  • Electricity: Turn off TV and radio when not in use. Use smart strip to turn off TV, DVD, and radio automatically at the source when not in use (phantom electricity).

Conservation

  • Lights: Open thermal curtains and shades for sun to heat in winter. Use outside air to cool in summer.
  • Lights: turn off when not in use. Use only the lights/lamp needed. Use LED night lights.
  • Heat: Turn heat down in winter for the night. Set automatic thermostat in house for 60 to begin one-half hour before bed and to end one-half hour before rising. Use clothing and extra bedding for warmth.
  • Energy: Turn off TVs and radios when not in use.
  • Energy: Use alarm clock powered by renewable battery.

BATHROOM

Efficiency:

  • Heat/air: Make sure heat vents are unobstructed.
  • Heat/air: Attend to windows (see above)
  • Lights: Use CFLs or LEDs. Install motion sensors on lights. If you have multiple lights over sink, use only what is needed.
  • Lights: Use natural light during the day. Use small LED night light for nighttime.
  • Water: Use aerators on sink faucets. Use low-flow shower heads. Repair leaks immediately.
  • Water: Use low water toilets. Or deposit tank balloon or brick to displace water. Flush less often. Repair running toilets immediately. Advanced: self-composting toilet.
  • Paper: Use post-consumer waste toilet paper.

Conservation:

  • Water: Do not run water while brushing teeth, shaving, scrubbing hands, combing hair, etc. Post reminders. Use cold water for washing hands, shaving, etc.
  • Water: Take a shower rather than a bath. Take fewer showers. Get a “shower coach” (small plastic hour-glass to be put in shower area with suction cup) and limit your showers to five minutes.
  • Water: flush less often.
  • Water: Fill bucket with cold water when getting a hot shower and use it for watering plants.
  • Lights: Turn off lights when not in use, even motion sensor lights. Post reminders.
  • Electricity: Turn off curling irons, electric tooth brushes, and other electric devices when not in use.
  • Laundry: Designate personal towels and wash cloths for re-use to limit need for unnecessary laundry. Avoid plush towels so as to provide more space in washing machine.

LAUNDRY ROOM

Efficiency

  • Appliances: Purchase high efficiency energy star washers and dryers. Front load washers use half the energy and water as top loading washers.
  • Lights: Use CFLs or LEDs. Turn off when not in use—between loads. Install motion sensors lights.
  • Heat/air: make sure air vents are unobstructed.
  • Heat/air: install high efficiency windows and storm windows. Close tightly and seal in winter. Put up thermal curtains. Open for sun to heat in winter. Use outside air to cool in summer.

Conservation

  • Washer and Dryer: Run washer and dryer only on full loads.
  • Washer and Dryer: Adjust water level and cycle length to maximize savings. Wash clothes in warm or cold. Rinse in cold.
  • Washer and Dryer Pre-soak only the dirtiest clothes.
  • Washer and Dryer Dry clothes on lines in basement or outside.
  • Washer and Dryer Do not over-dry clothes. Clean the dryer lint filter after each load.
  • Washer and Dryer Clean dryer exhaust duct and outside vents.
  • Washer and Dryer Grab and fold/hang from dryer to avoid the need for ironing.
  • Washer and Dryer Run appliances at night.

ATTIC

  • Lights: Use CFLs or LEDs. Turn off when not in use. Install motion sensor lights.
  • Insulation: Put extensive insulation between floor joists and under floor. Seal floor spaces. R-50 at least.
  • Insulation: Locate hidden spaces around attic edges and insulate well. Insulate stairway to attic.
  • Insulation: If heating ducts or return air ducts go through attic, cover them with insulation.
  • Insulation: Put insulation on inside of attic door and put seals around the door.
  • Air flow: Provide adequate airflow to avoid heat settling on floor of attic in summer.
  • Air flow: Install solar fan on roof for air movement in attic.

BASEMENT

  • Lights: Use CFLs or LEDs. Install motion sensors for some rooms. Turn off when not in use.
  • Heat/AC: Get high efficiency Energy Star furnace/ air conditioner. Have furnace serviced each year. Change filters regularly.
  • Heat: Seal heat ducts to prevent leaking hot air into basement area.
  • Insulation: Weather strip, insulate, and cover small basement windows often overlooked. Install glass block windows.
  • Insulation: Insulate portion of outside walls above the foundation.
  • Insulation: Insulate on ceiling above crawl spaces.
  • Insulation: Insulate basement ceiling if cold, especially along cracks and separations.
  • Insulation Insulate along the rim joists where the foundation meets the walls. R-19.
  • Insulation Insulate hot water pipes.
  • Insulation Fill openings into the basement around water spigots, gas lines, electric service outlets, cable TV, and internet lines.
  • Insulation Seal basement for winter and use air vents in glass-block windows for summer to avoid high humidity.
  • Water: Put aerators on sink faucets. Repair leaks immediately.
  • Water: Use low water toilets. If not a low water-use toilet, deposit tank balloon or brick to displace water. Repair running toilets immediately. Advanced: self-composting toilet.
  • Water heater: Set temperature at 120. Drain overflow occasionally. Put a blanket on water heater (3 inches).
  • Water heater: Advanced: Install on-demand water heater. Or install solar panel panels for energy to heat water.
  • Humidity appliances: Dehumidifier/ humidifier: If use dehumidifier is used in summer, set level and timer to save money. Purchase ENERGY STAR appliance. Same for humidifiers in winter.
  • Appliances: Avoid second refrigerator or freezer in basement.

OUTSIDE

Efficiency

  • Lights: Use CFLs or LEDs for porch lighting and area flood lights.
  • Lights: Put outside safety lights on motion sensor.
  • Lights: If needed regularly, put porch or area lights on timer.
  • Lights: Use solar garden lights.
  • Lights: Put in motion sensor garage lights.
  • Trees: Plant trees, shrubs, vines on trellises to provide protection from wind in winter and sun in summer. Evergreen trees on north and northwest sides of house.
  • Awnings: Put up awnings to cool the house in summer.
  • Insulation: Caulk around the outside dryer and furnace vents.
  • Mowing: Use hand mower or battery or electric mower. Or rotary mower. Keep clean (from grass caking) and serviced.
  • Leaves: Hand rake or sweep rather than leaf/ grass blower. Avoid electric trimmer and grass liner.
  • Snow: Shovel snow, when feasible, rather than snow blower.
  • Shade: Provide shade for air conditioning unit but with plenty of clear space around unit.

Conservation

  • Lights: Use only the lighting needed for use or safety.
  • Lights: Change setting of timed lighting by the season.
  • Lights: Clean outdoor light fixtures.
  • Lights: Put night window lamps on timers.
  • Garage: Limit use of automatic garage opener.

TRANSPORTATION

  • Car/ truck: Purchase electric or hybrid car or one with high fuel efficiency.
  • Alternate transportation: Walk. Ride a bicycle. Take a bus. Car pool. Avoid heavy traffic.
  • Car tip: Keep engine tuned, change regularly oil, replace air filter, have car serviced on schedule.
  • Car tip: Keep tires inflated at recommended levels.
  • Car tip: Avoid jack rabbit starts. Accelerate slowly.
  • Car tip: On highway, approximate 55 miles per hour where safe to do so.
  • Car tip: Avoid engine idling. Coast in gear. Anticipate so you do not need to come to full stop at traffic lights.
  • Car tip: Open windows to limit use of air conditioning. At 60 mph, use air conditioning, because open windows create drag.
  • Car tip: Avoid unnecessary heavy items in the trunk or car.
  • Car tip: Switch to eco-focused tires, which reduce rolling resistance.

 

 

ELCA Churchwide Pledges to Move Towards a Sustainable Energy Future

August 13th, after days of conversation, discernment and prayer the 2016 churchwide voting assembly voted to pass the Memorial: Towards a Responsible Energy Future. After a grassroots divestment coalition brought together various synodical divestment memorials and the proper parliamentary protocol into one statement, the church is now called to act on the amended version you can read here. [Watch recording of vote here minute 47]

 

2017 Synod Assemblies Pass More Eco-Justice Resolutions!

South Central Wisconsin passed their Carbon Fee & Dividend Resolution!
MD/DE Synod Assembly for approving a Resolution on Ecological Justice (read here).

Sacraments and Creation

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 human em-beddedness 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.