Sinking Feeling

A little known passage stuck in one of the more obscure books of the Bible, Ecclesiastes, is this little tidbit:

There was a little city with few people in it. A great king came against it and besieged it, building great siegeworks against it. Now there was found in it a poor wise man, and he by his wisdom delivered the city. Yet no one remembered that poor man. So I said, ‘Wisdom is better than might; yet the poor man’s wisdom is despised, and his words are not heeded.’ [9:14-16]

Forget wisdom, just for a moment. Just get in touch with what it is like to be the lone voice crying out in a desperate situation. What is it like to be inside a city that is virtually helpless against immeasurable odds? Have you ever been there? Have you ever felt thoroughly inadequate, worse than inadequate, totally choked by the enormity of some wrong that held everyone in its fist?

A part of my story that I rarely talk about is that I grew up in an alcoholic family. I suppose I don’t talk about it much because, for one thing, over the decades a great amount of healing took place. Daddy’s sobriety took root about the time I was in my mid-twenties, although there had been a stretch of good years while I was in junior high and high school. Although the resolution and the healing delivered me from an unspeakable burden of shame and certainly from massive anxiety, I have very clear memories of being a little boy in a family that was consistently besieged by a formidable demonic power, not knowing what to do, feeling utterly powerless to affect any positive change, scared, bewildered. A few times I have been in less dramatic, and certainly less protracted scrapes, some of which I have had some means of controlling. Yet a part of my psyche, my soul was shaped on those hot and tortured nights when I was a child shaking with terror, a sinking feeling in my young gut.

I suspect that a good many of you can relate to my vignette. You have no doubt been there too, on that proverbial ocean so great in your boat so small. Small, yes, and being swamped by billows past any bailing. Or, to return to the Ecclesiastes metaphor, a little lone person in a city being battered by forces that any minute will vanquish it and utterly lay it waste. Do you think it is too much of a stretch to suggest that that is very close to the way I feel, and the way you might feel, up against the enormity of global climate disaster? We can argue from now till the cows come home about the degree to which human beings are contributing to global climate change; but there is no arguing with the fact that earth’s climate has changed and is changing dramatically. Nor can anybody sane argue against the effects of global climate change in increased drought, far more frequent and severe hurricanes, rising sea levels, more extreme temperatures, and the all but certain disappearance of species, especially large mammals, who will be gone in a few decades if trends continue, unable to adapt to the swings in weather.

Add to that the weighty problem that there are hosts of people who believe that the climate crisis—global warming—is a bunch of claptrap invented by American liberals. I am never quite clear on why it is supposed that people would want to make up a lie about such a thing or what it is that would be gained by doing so. I suppose if you yourself are used to making up lies and disseminating them for popular consumption it is relatively easy to believe that everyone else is doing the same thing. If you doubt the strength of such reaction, I suggest you simply spend a little time on YouTube, for it is full of documentation that the whole so-called global warming is a total hoax.

The whole thing gets me down. It appears that the words in Isaiah 24 were written sometime about three days ago:

<4> The earth dries up and withers,
the world languishes and withers;
the heavens languish together with the earth.
<5> The earth lies polluted
under its inhabitants;
for they have transgressed laws,
violated the statutes,
broken the everlasting covenant.
<6> Therefore a curse devours the earth,
and its inhabitants suffer for their guilt;
therefore the inhabitants of the earth dwindled,
and few people are left.

Except for the “few people are left” detail, this is fairly descriptive of the situation at hand. The situation is far graver than “just” global warming. The amount of non-biodegradable trash in the world is astonishing. I have been in some developing countries where the streets and streams are full of plastic, styrofoam, metal, glass, and all manner of things in piles mounting higher and higher. Of course, some of that happens in this country. Indeed it happens in Washington in places. But the scale of the trashing of creation is monumental.

It is precisely at such a juncture as this that faith makes a difference. We have every reason to despair, simply because the mounting disaster is so terribly severe and its threat so impossible to defuse. But, as Koheleth, the Preacher of Ecclesiastes, saw, wisdom is stronger than might, witness that one poor wise man in a besieged city. Koheleth does not tell us what the wise man did to deliver the city, only that he was wise. Wisdom and faith are certainly not synonymous; but faith can take a chapter out of the book of wisdom, so to say. Certain forms of faith can be awfully foolish—such as the notion that it does not matter what we do with the natural world, God is going to end it all soon anyway. Or the notion which is just about as bad that God is going to pull us out of the mess we have made of the earth so that we won’t have to reap the consequences. We need not just to be faithful, but to wise up.

The current issue of Time carries an article about Archbishop Desmond Tutu. In 1977, long before apartheid ended, Bishop Tutu, 45 years old, addressed a crowd of 15,000 at the funeral of a murdered black consciousness leader. “The powers of injustice, of oppression, of exploitation, have done their worst, and they have lost,” he declared. “They have lost because they are immoral and wrong, and our God…is a God of justice and liberation and goodness. Our cause…must triumph because it is moral and just and right.” If you know anything at all about Desmond Tutu, you know that he did not fold into a little heap of piety believing that God was going to intervene like the deus ex machina making a surprise appearance in an ancient play. No, Bishop Tutu worked tirelessly to deliver a besieged people from the weight of a powerful oppressor. He built alliances. He thundered against oppression. He refused to submit to a racist curriculum and lost his teaching career. He kept on going. In the nasty fights in the days of apartheid, he would walk between protestors and armed police, persuading both to walk away. He disarmed people with humor, laughing, dancing, taking God very seriously and himself not seriously at all. Certainly he did not bring down apartheid single-handedly, but like the poor wise man in the besieged city, he had a peculiar combination of faith and wisdom that helped to seal the fate of oppressors. “In the end,” says Tutu, “the perpetrators of injustice or oppression, the ones who strut the stag of the world often seemingly unbeatable—there is no doubt at all that they will bite the dust.” And he laughs, saying, “Wonderful, wonderful!”

That is exactly the kind of dedication, the sort of courage, the quality of faith, the exercise of wisdom that needs to inform those of us confronting this giant global challenge. One by one, parish by parish, diocese by diocese, community by community, we can raise consciousness, build alliances, start letter writing campaigns, explore ways of living green, pressure the politicians to act and industry to change. I’m far less certain that the planet can be rescued from environmental disaster than Desmond Tutu is certain that the forces of repression will ultimately be vanquished. But I refuse to believe that despair and paralysis and gloom are a better alternative. Blog. Talk. Call. Write. Organize. Give. Pray.

Already a couple of people have surfaced in the last couple of weeks who are willing to work seriously on changing the face of energy use right here in St. Stephen’s. They don’t yet know what we’ll do and neither do I. But it is a start. And when the forces of carelessness or greed or hate or stupidity are banging against the gates of a fragile, vulnerable planet, the only hope we have is that there will be at least one wise person whose wisdom will mean the planet’s deliverance. In South Africa, one such person was Desmond Tutu. In 2010, that person just might be you.

© Frank Gasque Dunn, 2010

All Creation

Every once in awhile the Church does something that must leave people wondering, “What on earth was that all about?” I suppose you might ask, “So what are you smoking that would have you thinking that it is only ‘once in awhile’?” Those of us who plan liturgies, who preach, who are the “professionally religious,” together with those who as someone has aptly put it have church as their hobby, frequently make the mistake of imagining that what we do is crystal clear to all who come. Or we sometimes have been known to think that a little mystery is a good thing—that it never hurt anybody to puzzle a bit about religion.

Probably the most frequent remark I have heard made over the years about sermons, for instance, is something akin to this: “I want a sermon to connect with what is happening in my daily life.” I hear it as a more general ache that somehow religion might try to come into our lives and connect with us rather than work to get us out of our lives and into some ethereal space in which, for heavens’ sake, we can’t do much earthly good.

I would say it is precisely for that reason that we are embarking today on a six-week venture to focus on probably the most quintessentially relevant topic you could imagine: the future of this planet. We are calling it “A Season of Creation.” Rather than have you after one, two, or all six weeks shaking your heads wondering, “What is all that about?”, I’d like to answer that at the outset.

The future of the planet is, of course, rooted in the past. In order to understand what is at stake, we have to look at how we got to where we are. One of the most interesting accounts of human history is the recent Guns, Germs, and Steel, by Jared Diamond. Diamond’s research shows how civilizations have grown up in relation to the spread of plants for food; and how they have died because invading conquerors, notably Europeans, brought germs that debilitated whole societies. Weaponry is probably the biggest single development ensuring the ascendancy of some humans and the demise of others. Human history is complex, as is the more general geological history of the planet, and there is much we don’t know. What we do know is that throughout the world, peaceable peoples have been no match against marauders. Perhaps not all invading tribes of all times have been arrayed against the natural world—the Celts come to mind as a particularly nature-centered group—but the truth of the matter is that in the Western world ultimately there came to power a civilization that understood itself as being fundamentally different from, superior to, in control of the natural world. That is the irony of Western culture, both its gift and the seeds of its destruction.

Christianity has done more than its share in aiding and abetting this western proclivity to power and domination over creation. There are several reasons why that has been true. First, there is built into Judaeo-Christianity the notion that God is primarily interested in human beings, not so much with the rest of creation. And human beings have long told themselves the tale that the natural world is their playpen and its goods theirs for the taking. Second, Christianity and its Jewish parent long ago bought into some eastern dualism that essentially saw the world sliced into two: the material world and the spiritual world, the physical seen as clearly inferior to the spiritual. A third reason why Christianity has frequently fed a deep suspicion of the worth of creation is that there has been an element of thought—sometimes a major one—that holds to the notion that this world is passing away, soon to be replaced by a better one. One version of that belief is the notion that what human life is about is principally getting into heaven, that other world, not about fitting into this world.

This is not all there is to Christianity, however. Some of our formative stories, frequently misunderstood as support for the domination dynamic, are anything but that. The creation stories in Genesis, for example, make clear that human beings are set within a larger context of the natural world. Not only that, they are given a permission (eat of the fruit of the trees of the garden), a prohibition (except the fruit of the tree of the knowledge of good and evil), and a vocation (till and keep the garden). Clearly there are limits on human beings. While it is true that in the first creation story, God gives dominion over the earth and its creatures to humans, it is clear that humans are accountable to and subordinate to God.

Without an appropriate understanding of creation, Christianity gets into a heap of trouble. We need to understand that, as today’s epistle puts it, everything in creation is good. Not just the purple-headed mountain and the river running by and the tiny little wings of things bright and beautiful. Included are the snail that eats your caladium’s leaves, the wasp that stings, the copperhead lurking behind a log, the wind’s tempestuous shocks, the hurricane’s high tides. The creator made them all and pronounced the whole thing good. There is nothing the matter with matter. It is not inferior to spirit or to energy. This is key to our understanding of the work and nature of Jesus Christ. When we say in the Creed “by him all things were made,” we are talking about the Second Person of the Trinity, namely Jesus. We perceive him to be the Word, the creative expression of Godhead, who existed long before all worlds, the one by whom they came into being. Why is that important? Because when we discuss who he is in the flesh, it is critical to proclaim that the human body of Jesus was as important to his identity as his spirit, his soul, his personality, his divine nature. That is why the bookends of Christian theology are the doctrines of incarnation and resurrection. Both have to do with the physical. Both have to do with the body. Both are interlaced with a doctrine of creation that holds that the one who made all things was the one who thoroughly identified with creation by becoming a part of it and who thoroughly healed it by uniting not only human nature but the whole physical world to the divine life he embodied.

Don’t think that we are talking literally and historically here. We are instead talking on the plane of symbol and metaphor. But that is not a cheap brand of language, less reliable than the language of fact. It is exactly by means of the language of Christology that we are able to paint a picture of how the created world is intimately connected with God and humanity.

You might well be wondering if I’m not straining at gnats and swallowing camels here. Why the fuss? Is it not quite enough to assert that we have an obligation to be stewards of creation? Actually, that is not enough, and I am not sure that “stewards of creation” adequately describes what our calling is. We are, by reliable accounts, standing on the brink of environmental disaster. Some argue that we have already gone over the brink. Species are struggling to stay alive. Oil is running out. We are so committed to fossil fuels that we cannot extricate ourselves from their use without seriously damaging our fragile economy even further. Climate change wreaks havoc in weather patterns. Land use becomes more and more problematical as the need to house and feed the planet’s human population becomes more difficult each year. Potable water is still a serious problem in much of the world, the poorest regions being the most vulnerable to polluted and disease-carrying water.

What’s a body to do in the face of so much planet-wide distress? Over the next six weeks we are going to be looking at that question and trying on some answers. One thing is to take care that we are living in a way that reflects the value that our faith tradition places upon the natural world. Another thing is to work towards amassing sufficient political power that we can together make a difference in the future of the world. A third thing is to practice living out of the context of Sermon on the Mount, which is the source of the gospel for today.

Therefore I tell you, do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear. Is not life more than food, and the body more than clothing? Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And can any of you by worrying add a single hour to your span of life? And why do you worry about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin, yet I tell you, even Solomon in all his glory was not clothed like one of these. But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, will he not much more clothe you--you of little faith? Therefore do not worry, saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ For it is the Gentiles who strive for all these things; and indeed your heavenly Father knows that you need all these things. But strive first for the kingdom of God and his righteousness, and all these things will be given to you as well.

That is where and how Jesus solidly comes down on the side of living in simple harmony with creation, which is the alternative to living in a spirit of acquisition, control, and domination. It might be that we simply do not believe that we can live differently—and for people whose whole culture is based upon domination (of resources and people) that is a great challenge. But the life of earth depends upon it. And the vocation that God gave humans is still the same: till the garden and keep it.

© Frank Gasque Dunn, 2010