A sermon preached by the Rev. Elizabeth Raine at Tuggeranong Uniting Church on 17 October 2021
This week, there have been many school students striking around the world for something to be done about climate change. Young people are very concerned about the impacts of climate change, and the future of life on our planet.
Despite the growing evidence of the consequences of climate change, such as huge fires, floods, rising seas and extreme weather events, many governments and corporations around the world continue to subsidise the fossil fuel industry, putting all of us at risk.
Young people (and many of the rest of us!) believe that if we don’t take action now and transition swiftly away from fossil fuels to 100% renewable energy, things are just going to get worse.
Climate change is the greatest challenge we have confronted as a human species. To stop emitting waste carbon dioxide completely within the next five or 10 years, we would need to radically reorient almost all human economic and social production, a task that while it looks almost impossible, really does need to happen if human and other mammalian life forms are to continue existing. It will demand an agreement and global coordination between nations on a scale never seen before.
Despite this, much of our world still pursues a decidedly unsustainable environmental course. Even worse, a disproportionate share of the consequences of climate change is borne by the very poor, those 40% of our fellow human beings who live in “poverty” (1.5 billion people) or “extreme poverty” (the 1 billion people who earn less than $2 a day).
We have island nations that will be consumed by a rising sea, nations where subsidence farmers will no longer be able to grow food and climate refugees from places like Bangladesh who will see their land flooded and become uninhabitable. Without significant changes, planet earth will exact a heavy price for our choices.
But what does our scriptures have to say about this? Is there a faith imperative to act? There are many parts of the Hebrew bible that celebrate creation, and that emphasise that its gifts are God-given. In return for this gift, the human creature is meant to care for creation.
So as well as science and environmental expertise, our scriptural tradition is also informing our motives and choices. If God created the world and called it good, and then made a covenant after the flood narrative with every living creature, all life, and with the very earth itself, then surely we should be reaffirming our commitment to creation as its caring stewards.
Starting right at the beginning of our scripture with the creation narrative, we might note in Genesis that God states that God’s creation is “very good.” If the human creature is created in the image of God, and not only looking like God but having something of the character of God, then surely our purpose would not be to destroy the creation that God declared as ‘good’ but to keep it that way.
Two of the passages on the lectionary today take a different, but very important direction. Both Psalm 104 and Job put forward the notion that the human creature is but one among many creatures, and all are seen as equally important within the framework that is creation.
Psalm 104 makes it very clear that all creation is not only dependent on God, but there are many parts of it dependent on each other. God holds it all in balance, and each of the component parts interact with each other in necessary ways. Some would say it is a poetic way of describing an ecosystem. The creation is represented as a living, breathing entity, where all creatures are nephesh and filled with the breath or spirit of God. All have their place, none is more important than the other.
Our next reading from the book of Job describes creation as a delicately balanced system that God takes care of, including animals and isolated geographical areas, not just the human part of it. God provides food and shelter for wild animals that have nothing to do with humanity as such, and God causes it to rain in wild and desolate areas where humans are not.
This particular verse is very striking, as unlike Genesis, God is emphasising to Job that mortals like him are no more important in the creation than anything else. Everything is equal and all contribute to the goodness of the created. The book of Job has defined and marked the extent of things like rain, wind, snow and sunshine.
God in Job makes it clear that the creation of the earth and heavens runs on specific laws that allow the whole system to function for the benefit of everything. Therefore, the book of Job raises the question about whether it is advisable for humanity to irrevocably alter the creation as God has set it out. What will be the consequences if we do so?
Video: The Sixth Mass Extinction http://www.youtube.com/watch?v=p0aHPeqg2zI
So here we have two readings where humans are not the centre of God’s story and all creatures are — literally – created as our equals. The relationship appears to be non-exploitative, with all creatures secure in the place or habitat God has created for them.
Far from maintaining the delicate ecosystem balance set out by God that these writings imply, the earth’s capacity to sustain life is threatened by an ever-expanding human population and growing material demands. We are depleting earth’s nonrenewable resources and exceeding the environment’s capacity to absorb the pollutants we discard. This is particularly true of C02, the main gas driving climate change.
If nothing else, simple self-interest should remind us that all life remains fundamentally dependent upon being an integral part of a functioning ecosystem. Our fate is bound up with the fate of the planet.
Unless some miracle happens, the next 20 years are going to see increasingly chaotic global climate patterns, unpredictable biological adaptation and human responses that includes scapegoating and war over scarce resources. By the middle and later decades of this century — my grandchildren’s adult lives — this could look like a Mad Max story that should be filling us all with horror.
Our children and grandchildren will confront a range of outcomes that will be determined by the choices we make now. Whose voices will be heard the loudest? The fossil fuel industry and those whom it enriches? Or the voice of those who research the scientific evidence and those who are watching their homelands sink beneath the waves?
The worst outcomes of our consumptive lifestyles could be avoided if we did something concrete now. Are we willing to not only change our own habits, but to actively lobby our government to change theirs, and develop policies which will nurture and create life, rather than destroy and de-create it? Do we care enough to stop the sixth great extinction of species on the planet that God created and called “very good”?
The Christian Church has a particular calling to re-vision a much more holistic view of how we see and use God’s world, and how we look after the life that God has created on our planet. If we see the whole world and everything in it as the house of God, as the psalmist writes in Psalm 24, we may be more likely to treat everything and everyone with dignity and respect.
We need to value the things that cannot be counted, such as the beauty of a wilderness, river or forest. Consumer choices and economic growth should not be the only measure of good stewardship and well-being. Surely God intended us to treat our neighbours, including our fellow creatures, fairly and with love, and his creation with care. If members of God’s family continue to suffer because some of us are taking too much or many of God’s wild creatures continue to experience the threat of mass extinctions, we are not growing a more holistic household of God on our planet.
We are at a critical point in history, facing some considerable challenges including the damaging effects of human-induced climate change, the depletion of cheap abundant energy and a global food shortage. These challenges are global and they are connected to each other as both cause and consequence.
They are the results of social, political and economic systems that have come to do more harm than good; systems built on values of greed, power and materialism. We have developed a global economic system that is now diminishing, rather than improving our capacity to live sustainably on our planet.
The Christian life is not judged by comfort and prosperity and reward by God – especially not financially – but by suffering with the Christ and by the giving up of those things that distract or impede us. It is a challenging message. I hope that we, as the Uniting Church, can re-imagine a world where creation is treated with respect and all peoples are seen as equal.
And I hope that by doing so, we can tackle the cause of climate change appropriately and ensure the future of our planet and its fragile ecosystems for the grandchildren and great grand children of all the peoples of the earth.