Supporting the Climate Strike

It is clear to me that many people across the Uniting Church are concerned about the impacts of climate change, and have been supportive of the various efforts to raise this attention in the public arena. The Climate Strike this week is the latest such enterprise, and we should be supporting it. In addition, we need to ensure that we do everything we can to change our way of living to reduce our impact on the environment.

When the Synod of NSW.ACT met in July, it agreed by consensus to support the School Student Climate Strike on 20 September, and others like it. Synod comprises people from towns and cities right across NSW and the ACT, from every Congregation and Presbytery of the UCA. I was very proud, as a member of the Synod, to see the clear message given by the younger members of Synod, and the strong support across all members.

The precise resolution is:

SYNOD CLIMATE CHANGE ACTION STRATEGY

Resolved 106/19S

That the Synod

(i) Develops a Synod-wide Climate Action Strategy to reduce carbon emissions across all levels councils and agencies of the Church and to advocate to the Federal, State Governments and Local

Councils to take decisive steps to reduce our emissions nationally.

(ii) Supports initiatives taken by young people in advocating for action on climate change, including the global climate strikes.

You can find this on page 5 of the Minutes at https://nswact.uca.org.au/media/7536/synod-2019-minutes-final.pdf

I blogged about it at the time at https://johntsquires.com/2019/07/09/advocacy-and-climate-change-growth-and-formation-treaty-with-first-peoples-synod-2019/

and my colleague Amy Junor provided a fine reflection on the set of issues involved in confronting climate change, at https://johntsquires.com/2019/07/19/climate-change-a-central-concern-in-contemporary-ministry/

The widespread support for this decision, both at Synod and in discussions subsequent to this meeting, is quite striking. In my experience, this crosses generations, political leanings, and theological commitments.

The Moderator has written an article, published by Eternity News, which articulates the theological underpinnings for supporting this strike, which you can read at https://www.eternitynews.com.au/current/why-the-uniting-church-supports-students-striking-for-climate-change/

A Synod media release was issued on 26 August, at https://nswact.uca.org.au/communications/newsroom/media-release-uniting-church-the-first-to-endorse-the-climatestrike-movement/

A strong statement has been issued in support of the strike from the Head of Newington College, a UCA school in Sydney, at https://massmail.fi.net.au/t/ViewEmail/j/CE89880F76CEFA0D2540EF23F30FEDED/F4747CB15B40540BF99AA49ED5AF8B9E

Common Grace has provided a clear explanation of the issues involved at https://www.commongrace.org.au/im_rallying_for

Vivian Harris provides clear testimony about the impact of persistent protest at https://climateactionbega.blogspot.com/2019/09/persistent-presence.html

and The Conversation explains how participation in such an event can motivate stronger action for change at https://theconversation.com/why-attending-a-climate-strike-can-change-minds-most-importantly-your-own-122862

These links provide us with a clear understanding as to why the Uniting Church has been such a strong advocate for participation in this strike and why we are joining with school children and concerned citizens around the world to participate in this strike.

My wife Elizabeth Raine has written some helpful reflections on environmental theology at

https://revivemagazine.org.au/2018/07/20/and-god-saw-it-was-good/

and

http://ruralreverend.blogspot.com/2012/06/musing-on-ecological-economy-why.html

and a series of blogs on living a life with low environmental impact, at

http://ruralreverend.blogspot.com/2013/10/setting-sail-on-ss-low-impact.html

http://ruralreverend.blogspot.com/2013/10/rubbish-to-left-of-me-and-rubbish-to.html

http://ruralreverend.blogspot.com/2014/07/planet-at-risk-sorry-for-inconvenience.html

http://ruralreverend.blogspot.com/2014/10/hygenically-sealed-in-plastic-for-your.html

and a lot more at https://elementcityblog.com (follow the links on the right of the page)

For my other blogs on the environment, see

https://johntsquires.com/2019/06/25/873/

https://johntsquires.com/2019/05/05/to-care-for-honour-and-respect-the-creation-we-need-to-stopadani-k/

https://johntsquires.com/2019/03/09/laudato-si-mi-signore-1/

https://johntsquires.com/2019/03/09/laudato-si-mi-signore-2/

https://johntsquires.com/2019/03/09/laudato-si-mi-signore-3/

https://johntsquires.com/2019/03/09/laudato-si-mi-signore-4/

Climate Change: a central concern in contemporary ministry

This year, I am sharing in ministry with a colleague who has a brief for fostering discipleship amongst young people, with adults open to fresh expressions of being church, and for strengthening community connections in our local area. She is my guest blogger for this post.

Thanks to Pastor Amy Junor for thoughtful words about the impact of climate change and centrality of this issue in ministry today.

The morning of Climate Change Pastoral Care training, we stood in a circle, acknowledging the traditional owners of the country on which me met. Smoke swirled up from the ceremony we had just shared. I stood with my hands being squeezed by two strangers, and I squeezed back my acknowledgement of their presence. We were outside, under beautiful trees – preparing, to ask together how we care for ourselves and others in a world where climate change is an encroaching issue.

Later in the morning, I was text-messaging members of my faith community about the statistics we were reminded on in the morning session. I told them I was feeling emotional, grieving again at the grim picture before us. I entered a session afterwards where we were given 10 things that ministry agents can do to help care for people experiencing climate distress. Number 8 was to live in a well-functioning and connected community where the burden can be shared. I told my people that I am grateful that we can speak about these things together.

In the afternoon, we listed to voices from our nearest neighbours in the pacific islands and what climate change means for them. We heard from indigenous voices. We spoke together about how we hold the information about our situation and respond helpfully and practically. I drove home that evening in the middle of an enormous rainstorm – the wild world we are called to care for refusing to be ignored. The first line of Psalm 19 played on repeat in my mind.

Fast forward a month, I am in a Generation Next conference in Canberra where attendees consider the health and wellbeing of young people. I ponder the anxiety about climate change that is clearly being announced to us via the actions of our young people (e.g. climate strikes). I wonder how we nurture the generations we are yet to see in a way that equips them to deal with the stress and pressures they will experience in a changing climate.

Two weeks later I am completing a sacraments course in Canberra Region Presbytery. I think about how the natural world plays such a central role in how we worship God. I wonder what it would sound like for our churches to share sacraments specifically acknowledging and committing to our shared stewardship of the planet.

Fast forward to Synod 2019 at Knox Grammar School in Sydney. As the Synod considers a proposal for action on climate change, one of the speakers asks all the people at Synod who are under 40 to stand. He gestures around the room and says ‘all these people are…’ – well, I won’t repeat here what he said exactly because it is an expletive. I wished strongly that this was news, but those exact words are frequently used in self-reference by my peer group (20-40-year olds) when they speak about their future considering climate change. I message my faith community and tell them about the proposal. We celebrate that a body of the wider church recognises the issues and corporately chooses to act.

I text messaged my youth group, asking what they know and think about the issue. Two girls respond; ‘VERY concerned about our climate + the environment in general’ (yes, one of them capitalized the ‘very’).

I have a friend who has been part of our congregation and is one of the most environmentally responsible people I know. She lives in a way that means her footprint on the planet is minimal, with very little waste and very much recycling. She said to me at one point as we spoke about climate action; ‘we don’t need one person to do this perfectly, we need everybody to be doing this imperfectly”. This has stayed with me as I have processed these stories.

In fact, another of the best ways we can care for people (and young people especially) is to be actively modelling proactive (if imperfect) care for the creation around us.

Maybe for you the first step is changing an aspect of your lifestyle to be more sustainable. Maybe for you it is working with your congregation to minimize the waste generated by your Sunday morning service. (There are resources relating to local congregations at http://ecofaith.org/ and https://sa.uca.org.au/justice-advocacy/environmental-advocacy/ea-resources)

Perhaps you want to start by contacting Common Grace to learn more about what you can do. (https://www.commongrace.org.au/climate_change)

You may even write a letter to your local MP informing them of changes that could be made in your neighbourhood to combat climate change.

These stories and others like it are far from over. I hope that we as followers of Jesus can step forward gently, squeezing hands as we acknowledge and grieve the reality and commit to hopeful action together.

Amy Junor, July 2019

See also https://johntsquires.com/2019/07/09/advocacy-and-climate-change-growth-and-formation-treaty-with-first-peoples-synod-2019/

https://johntsquires.com/2019/06/18/the-dna-of-the-uca-part-ii/

https://johntsquires.com/2019/05/05/to-care-for-honour-and-respect-the-creation-we-need-to-stopadani/

https://johntsquires.wordpress.com/2019/03/09/laudato-si-mi-signore-1/

https://johntsquires.wordpress.com/2019/03/09/laudato-si-mi-signore-2/

https://johntsquires.wordpress.com/2019/03/09/laudato-si-mi-signore-3/

https://johntsquires.com/2019/03/09/laudato-si-mi-signore-4/

Australian Religious Leaders support renewable energy

I have joined more than one hundred and fifty religious leaders across Australia as a signatory to an open letter to the Prime Minister about the climate crisis. The letter has been released today, 25 June 2019.

We are writing because we have #NoFaithInCoal and we need to grow our use of renewable energy sources. We asking Mr Morrison to show real moral leadership by taking bold action along the lines that the school strikers have demanded:

Stopping the proposed Adani coal mine

Committing to no new coal or gas projects in Australia

Moving to 100% renewable energy by the year 2030.

You can read the letter at https://www.arrcc.org.au/no_faith_in_coal?utm_campaign=no_faith_in_coal&utm_medium=email&utm_source=arrcc

To care for, honour, and respect the creation, we need to #StopAdani

Elizabeth and I attended the #StopAdani climate crisis rally outside the Federal Parliament this morning. The crowd present was estimated at around 5,000 people. There were people from churches, schoolchildren, union members, as well as members of many community organisations and climate change action groups participating.

Author Richard Flanagan addressed the crowd in his inimitable poetic manner, marking the issues and telling the truth:

“Jabbering ‘jobs, jobs, jobs’ in a hi-vis shirt does not make you a leader”

“The Franklin was more than a river. Adani is more than a mine.”

“Was there hope with the Franklin!? Yes, there was. Is there hope with Adani? Yes, there is!”

Two young female school-age climate strikers stirred the crowd with pointed rhetoric and a call to action. “Change is never implemented by the oppressors. Change must always be demanded by the oppressed.”

Other speakers from various organisations urged the large crowd to hold fast, stand firm, and work for change. “We are on the right side of history. We will Stop Adani.”

Adrian Burragubba, an elder of the Wangan and Jagalingou people of the Galilee Basin in central western Queensland, reminded the crowd that Adani does not have the consent of the First People of the area, whose ancestral lands, waters and culture would be destroyed by the mime if it went ahead.

Paul Kelly sang two song, including “My island home”, and then Bob Brown brought the rally to a climax with his clarion call: “There will be no divine intervention. The onus is on us. And we will take it.” He noted that there was “a bigger crowd here today, than Bill Shorten will have in Brisbane, than Scott Morrison will have, whenever he has his campaign launch.” Popular opinion is clearly against the development of this mine.

Why is it important to protest against this mine, and to petition our leaders to ensure that the Adani mine and associated works do not go ahead?

The Great Barrier Reef. The mine will see ships travelling through this unique World Heritage Area each year, risking ship groundings, coal and oil spills; and it requires further dredging within the World Heritage Area causing water contamination, destruction of dugong habitat, impacts on Green and Flatback turtle nests, and more.

The Great Artesian Basin is our greatest inland water resource, covering 22% of the Australian continent. Putting control of all that land, and water, into the hands of a foreign commercial enterprise, is foolhardy. The mine will take at least 270 billion litres of groundwater over the life of the mine; put aquifers of the Basin at risk; and dump mine polluted wastewater into the Carmichael River.

It will threaten ancient springs and 160 wetlands that provide permanent water during drought, and leave behind 6 unfilled coal pits that will drain millions of litres of groundwater, forever. Adani’s associated water licence allows unlimited access to groundwater for 60 years for free. Putting control of all that land, and water, into the hands of a foreign commercial enterprise, is foolhardy.

The Great Coal Swindle. Pollution from burning coal is the single biggest contributor to dangerous global warming, threatening our way of life. In Australia, ‘black lung’ disease has recently re-emerged among coal miners, with at least 19 workers in Qld identified with the disease. The coal from the Carmichael mine will be burnt in India where 115,000 people die from coal pollution every year. Developing renewable energy is more responsible for the environment and more energising for the economy.

The Great Employment Myth. There are 69,000 tourism jobs related to the Great Barrier Reef, which rely on a healthy Reef. There are thousands of farming jobs in the inland areas under threat. The Adani mine and associated works will pollute, despoil, and degrade both the land area and the associated offshore seas, impacting hugely on the Reef. Adani claims the mine will bring employment opportunities to the region, but in reality there will be far fewer jobs if the mine goes ahead. The mine will decimate local employment opportunities.

The Great Commercial Swindle. Adani companies are under investigation for tax evasion, corruption, fraud, and money laundering. Nine of the 20 Adani subsidiaries registered in Australia are ultimately owned by an entity registered in the infamous Cayman Islands tax haven. That is beyond the regulatory reach of the Australian Government.

Adani Group companies have an appalling environmental track record with a documented history of destroying the environments and livelihoods of traditional communities in India, and failure to comply with regulations. They will do the same in Australia if the mine goes ahead.

There are other reasons—environmental, economic, political—that mean we should not go ahead with the mine.

And, for me, there is a fundamental theological principle undergirding this issue: God’s good creation is in our hands; we are called to act responsibly, to care for, honour, and respect that creation. That means that we act to lessen our carbon footprint, restructure our energy infrastructure to grow renewable sources, and refresh our national policies so that we prioritise the planet over personal preferences.

The Uniting Church has affirmed, “We seek the flourishing of the whole of God’s Creation and all its creatures. We act to renew the earth from the damage done and stand in solidarity with people most impacted by human induced climate change. Government, churches, businesses and the wider community work together for a sustainable future.” (See https://uniting.church/visionstatement2019/)

The Church has issued a Vision Statement which sets out the following desired Key Actions:

1. A national climate policy that drives down greenhouse gas pollution, including no new coal or gas mining in Australia and investment in renewable energy.

2. Just and sustainable transition for communities currently dependent on fossil fuel industries for employment, towards more environmentally sustainable sources of income.

3. Equitable access to renewables for all Australians.

4. Policies which support people and nations that are most vulnerable to climate change.

There is No Planet B. We have no choice but to #StopAdani.

See also https://wanganjagalingou.com.au/our-fight/

https://d3n8a8pro7vhmx.cloudfront.net/stopadani/pages/1816/attachments/original/1497939723/factsheet20.06.17.pdf?1497939723

https://d3n8a8pro7vhmx.cloudfront.net/lockthegate/pages/5429/attachments/original/1521596433/Adani_Water_Factsheet.pdf?1521596433

https://www.unitingjustice.org.au/environment

“Laudato si’, mi’ Signore” (4)

Fr Glen Loughrey, an Anglican priest from Melbourne, led the afternoon panel discussion at the seminar giving consideration to the encyclical of Pope Francis, Laudato si’. He spoke an acknowledgement of country and lamented that this had not been done earlier in the seminar. In Australia, he maintains, the underlying issue for caring for the environment, is caring for and respecting the people who have long cared for the land.

Until we deal with the question of the land—whose land it is, how we go about retuning it to the original owners—Mother Earth will not enable us to deal with the problematic situation we are in. Respect the land on which we live and show our deep care for the land and its people; once we demonstrate this, it will be possible to move ahead.

The programme for the seminar includes a prayer from Aboriginal tradition, attributed to Burnum Burnum, whichncan be read at https://theviolethourmuse.wordpress.com/tag/burnum-down-the-house/

Dr Cristina Lledo Gomez, who teaches at Charles Sturt University, affirmed this approach of prioritising the place of indigenous people. As a migrant, she resonates with the experience of displacement and cross-societal existence. Within the church, there is a sense that we have been traumatised by the increasing environmental damage that we are learning about. Harnessing the resources to move beyond this trauma is an important learning we can undertake, learning from the way that indigenous and migrant peoples have done this.

The encyclical moves people of faith beyond a consideration, solely of their spiritual dimensions; the notion of integral ecology presses for an integrated human development in spiritual, social, sexual, psychological and environmental dimensions, as we work together for the common good. A fine model to use in doing this is See—Judge—Act. Look at your experience; analyse and explore what this means, and draw in the Christian tradition, the resources of scripture and work of subsequent centuries; before moving to undertake specific actions.

David Marsh is a farmer who has delved deep into the ethics of land care, and whose work in developing an ecologically sustainable farm has recently been recognised with a national award. He describes what he has done, as “not intervening and let the world get on with doing what it does”. He spoke of his appreciation of those who had already presented and urged us to press on with “more moral thinking about irrigation” and the consequences of how it is structured.

Then Philippa Rowland, from Catholic Earthcare, spoke about the importance of the dialogue between science and faith. They are “the two wings of one bird”. She has a sense that we are currently in the narrowest part of the hourglass; there is much that is being squeezed into the one space. We humans have become clever at a rate much faster than the rate of development of our wisdom. We need to allow the knowledge of where we are, connect more fully with our discernment of what is needed.

The growing sense of urgency goes alongside a patient working at what is essential. Technology and vision need to work hand-in-hand. Food, clothing and water are critical. Policy change needs to be encouraged and driven further. A federal parliamentary group focussed on climate change is now more active, driven by a group of independents. That is cause for hope.

See also

https://johntsquires.wordpress.com/2019/03/09/laudato-si-mi-signore-1/

https://johntsquires.wordpress.com/2019/03/09/laudato-si-mi-signore-2/

https://johntsquires.wordpress.com/2019/03/09/laudato-si-mi-signore-3/

“Laudato si’, mi’ Signore” (3)

In the afternoon session of a seminar today, we are continuing consideration of the encyclical of Pope Francis, Laudato si’. Fr Bruce Duncan explicates the theology of the document: the glory of God is human beings, fully alive, in accord with the famous parable of Matthew 25. Is this Vatican 2, part two? … or, Reformation, part two?? An intriguing suggestion …

Certainly, this document challenges the long tradition within Christian theology, to place human beings at the centre of our world, to regard humanity as the crowing pinnacle of creation, and to foster the sense that “we need to take care” of the creation. On the contrary, we are a part–an integral part–of that creation, interconnected, no less and no more important than the other creatures and ecosystems of this world. This, to me, is the big change–and big challenge–that this encyclical provides.

Bruce explained that groups of eminent scientists and social scientists have worked with the Pontifical Commission for Justice and Peace in the preparation of the document, which is thus grounded in the very best of current scientific understanding. At its launching, a group of Muslim scholars published their parallel statement in accord with Laudato si’. The orientation is to foster human wellbeing across, not just denominations, but other world religions. It is about what we all have in common.

Dialogue with indigenous peoples, right around the world, is also integral to the approach taken in the document. This is a highly important matter in South America, in particular in relation to the region of the Amazon—the area of the world from where Pope Francis comes. The indigenous contact with nature is vitally important if we are to shape a sustainable future.

Emily Evans (who works with the National Council of Churches in Australia) then offered an ecumenical perspective. Churches have been working towards justice, peace, and the integrity of creation for four decades. These are three aspects of the one reality; three perspectives on the one unified matter.

Numerous meetings of the full World Council of Churches and its justice commission have reaffirmed and developed this commitment from all the member churches. Ongoing actions and statements have furthered the work of seeking conversion about how we relate to, and live within, the created world. The WCC is now calling people across the world to join in a Pilgrimage of Justice and Peace, to engage in transformative actions together.

There are three intersecting and overlapping journeys involved: via positiva, celebrating the gifts; via negativa, visiting the wounds; and via transformata, transforming the injustices. These are particularly in view each year during the Season of Creation, which runs from 1 September to 4 October (the Feast of St Francis).

Of particular relevance to the theology of the document are these sections:

68. This responsibility for God’s earth means that human beings, endowed with intelligence, must respect the laws of nature and the delicate equilibria existing between the creatures of this world, for “he commanded and they were created; and he established them for ever and ever; he fixed their bounds and he set a law which cannot pass away” (Ps 148:5b-6). The laws found in the Bible dwell on relationships, not only among individuals but also with other living beings. “You shall not see your brother’s donkey or his ox fallen down by the way and withhold your help… If you chance to come upon a bird’s nest in any tree or on the ground, with young ones or eggs and the mother sitting upon the young or upon the eggs; you shall not take the mother with the young” (Dt 22:4, 6). Along these same lines, rest on the seventh day is meant not only for human beings, but also so “that your ox and your donkey may have rest” (Ex 23:12). Clearly, the Bible has no place for a tyrannical anthropocentrism unconcerned for other creatures.

69. Together with our obligation to use the earth’s goods responsibly, we are called to recognize that other living beings have a value of their own in God’s eyes: “by their mere existence they bless him and give him glory”, and indeed, “the Lord rejoices in all his works” (Ps 104:31). By virtue of our unique dignity and our gift of intelligence, we are called to respect creation and its inherent laws, for “the Lord by wisdom founded the earth” (Prov 3:19). In our time, the Church does not simply state that other creatures are completely subordinated to the good of human beings, as if they have no worth in themselves and can be treated as we wish. The German bishops have taught that, where other creatures are concerned, “we can speak of the priority of being over that of being useful”. The Catechism clearly and forcefully criticizes a distorted anthropocentrism: “Each creature possesses its own particular goodness and perfection… Each of the various creatures, willed in its own being, reflects in its own way a ray of God’s infinite wisdom and goodness. Man [sic] must therefore respect the particular goodness of every creature, to avoid any disordered use of things”.

See also

https://johntsquires.wordpress.com/2019/03/09/laudato-si-mi-signore-1/

https://johntsquires.wordpress.com/2019/03/09/laudato-si-mi-signore-2

https://johntsquires.wordpress.com/2019/03/09/laudato-si-mi-signore-4/