Building Partnerships with the Faith Community: A Resource Guide for Environmental Groups

T H E B I O D I V E R S I T Y P R O J E C T

Building Partnerships with the Faith Community: A Resource Guide forEnvironmental Groups

Updated and expanded version

of the Spirituality Outreach Guide:

An Outreach Guide for

Environmental Groups to

Faith-Based Organizations

The Biodiversity Project214 N. Henry Street, Suite 201Madison, Wisconsin 53703(608) 250-9876(608) 257-3513 faxwww.biodiversityproject.org

The Biodiversity Project is a unique public education strategy project. Wework through informal partnerships of nonprofit organizations, and draw onthe expertise and integrate the perspectives about biodiversity from science,education, ethics, advocacy, and communication groups. After starting as a spe-cial initiative of the Consultative Group on Biological Diversity (a grantmaker’s affinity group) in 1995, we made the transition to an independentorganization at the beginning of 2000.

Our shared vision is a society that appreciates and celebrates the grand diversi-ty of life on earth in all its richness and life-giving connections. We see a timewhen people view biodiversity as a valued part of their lives and dwell withrespect, harmony, and appreciation for the Earth and all its inhabitants. We seea time when our institutions and cultures reflect a commitment to protecting,restoring, and nourishing the ecological integrity of Earth.

Our mission is to advocate for biodiversity through designing and implement-ing innovative communication strategies that build and motivate a broad con-stituency to protect biodiversity.

Our work is focused on three strategies:

• Develop the strategy and resources to implement an integrated outreachcampaign on biodiversity, working in partnership with many organizationsand institutions.

• Develop the strategies and resources to reach new audiences beyond theenvironmental “choir.”

• Integrate biodiversity messages into ongoing outreach campaigns in the fieldon issues related to biodiversity.


Building Partnerships with the Faith Community: A Resource Guide forEnvironmental GroupsUpdated and expanded version

of the Spirituality Outreach Guide:

An Outreach Guide for

Environmental Groups to


Written for The Biodiversity Projectby Suellen Lowry and Rabbi Daniel Swartz

Revisions by Marian Farrior and Suellen Lowry

Coordinator: Marian FarriorCopy Editor: Cassandra CarmichaelResearch Assistant: Beverly Fowler, O.P.

The Biodiversity Project214 N. Henry Street, Suite 201Madison, Wisconsin 53703(608) 250-9876(608) 257-3513 [email protected]

Printed on recycled paperMadison, Wisconsin, November 1999Revised May 2001


Suellen Lowry and Rabbi Daniel Swartz, Lead Writers• Suellen Lowry has developed programs of partnership between secular environmentalistgroups and members of religious and other communities, termed Allied Voices programs,for the Endangered Species Coalition and Earthjustice Legal Defense Fund. She alsois active with the Christian Environmental Council and the Society of Friends(Quakers). Suellen can be reached at (707) 826-1948, [email protected]. • Rabbi Swartz is the Executive Director for the Children’s Health and EnvironmentNetwork and can be reached at [email protected]. He was the former head of theWashington, D.C. office of the National Religious Partnership for the Environmentand has worked with the Religious Action Center of Reform Judaism.

Marian Farrior, CoordinatorMarian Farrior is a Program Coordinator for The Biodiversity Product and serves on the Biodiversity Education Network steering committee. She can be reached at (608) 250-9876, [email protected].

Cassandra Carmichael, Copy Editor Cassandra Carmichael is the Director of Faith-Based Programs for the Center for the New American Dream (www.newdream.org). She can be contacted at [email protected].

Beverly Fowler, O.P., Research AssistantBeverly Fowler is Dominican Sister, an educator, and a former church liturgist. She can be reached at (608) 834-9544.

And thanks to our text reviewers and contributors:Peter Bakken, Au Sable InstituteReverend Clare Butterfield, Interreligious Sustainability Project, Center for Neighborhood TechnologyBrian Cole, The Sabbath ProjectElizabeth Dyson and Paul Leistra, North American Coalition for Christianity and EcologyJoe Heimlich, Ohio State University Extension OfficePeter Illyn, Target EarthMark Jacobs, Coalition on the Environment and Jewish LifeThea Levkovitz, The Wilderness Society and Partnership for Religion and the EnvironmentWilliam Meadows, The Wilderness SocietyPat Pearson, Puget Soundkeeper AllianceCarol Saunders, Brookfield ZooRobert Schildgen, Sierra MagazineTerry Tempest WilliamsMary Evelyn Tucker, Forum on World Religions and EcologyReverend Nancy Wright, Earth Ministry

Building Partnerships with the Faith Community: A Resource Guide for Environmental Groupsis made possible by a grant from the Nathan Cummings Foundation.

The BiodiversityProject wishes to

thank the followingindividuals and

organizations for theirvaluable contributionsto this outreach guide:

Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9

I. The Value of Partnerships Between the Environmental and the ReligiousCommunity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11A. The Religious Presence Has Always Been There . . . . . . . . . . . . . . . 11B. The Unique Dimension of the Religious

Message on Biodiversity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12C. Policy Makers Are Inclined to Listen to

the Religious Community Voice . . . . . . . . . . . . . . . . . . . . . . . . . . . 13D. The General Public Cares about Religion

—And Links Religion with the Environment . . . . . . . . . . . . . . . . . 14

II. Outreach Approaches and Tone . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17A. Services the Environmental Community Can Offer . . . . . . . . . . . . . 17B. Tone in Outreach to Members of the Religious Community . . . . . . 19C. Finding Religious Community Partners . . . . . . . . . . . . . . . . . . . . . 24

III. Types of Activities for Partnerships . . . . . . . . . . . . . . . . . . . . . . . . . . . 29A. Meeting with Policy Makers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29B. Media Outreach . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30C. Long-Term Dialogues . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31D. Reaching Others in the Religious Community . . . . . . . . . . . . . . . . 32E. Place-Based Projects and Programs . . . . . . . . . . . . . . . . . . . . . . . . . 34F. Issue Initiatives . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35G. Lifestyle Education Programs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37H. Theological Explorations and Practices . . . . . . . . . . . . . . . . . . . . . 38

IV. Introduction to Aspects of the U.S. Organized Religious Community . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41A. Diversity of the U.S. Spiritual Community . . . . . . . . . . . . . . . . . . . 41B. Profiles of Faith-Based Organizations . . . . . . . . . . . . . . . . . . . . . . 42

Table of Contents

V. Theological and Historical Roots . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67A. Conservation Within the Jewish Community . . . . . . . . . . . . . . . . . 67B. Conservation Within the Christian Community . . . . . . . . . . . . . . . 72

VI. Hebrew and Christian Scripture Quotes . . . . . . . . . . . . . . . . . . . . . . . . 75

VII. Excerpts from Additional Religious Traditions . . . . . . . . . . . . . . . . . . . 79

Outreach Tips . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87

I. Ten Hot Topics . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87

II. Summary of Some Key “How To” Points . . . . . . . . . . . . . . . . . . . . 91

Glossary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95

Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 97

Resources . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103

Building Partnerships with the Faith Community from The Biodiversity Project 7

About This Resource GuideThis guide was designed to help environmental leaders open dialogues andbuild bridges with the faith community. Why? Because we believe that thesetwo communities can learn from each other and ultimately strengthen thehuman response to the ecological crises of our modern world.Lasting social change is often the result of a moral imperative, and the religiousinstitutions in our society play a critical role in shaping that which our societyconsiders right and wrong, ethical and unethical.

In recent years there has been a wellspring of new activity between the envi-ronmental movement and the faith community, from churchyard habitatprograms to interfaith community working groups. Given the number of newprograms and publications that have flourished in the past few years, weexpect these partnerships to continue to grow in response to environmentalcrises and inner callings. For some, these relationships are a new kind ofactivism, for others, an extension of their practice of a deeply held faith.Respect for biodiversity— a.k.a. the fullness of Creation—is deeply interwoveninto the spiritual texts and practices across many faith traditions. This guideis an effort to share the growing wealth of resources in the field in order tohelp interested individuals and organizations learn from (and build upon) theexperiences of complementary activity.

Each of us comes to this dialogue from a different perspective; each bringssomething from our unique experience. Collectively, we are finding newsources of inspiration, affirmation, positive change and an earnest explorationof why we are moved to care for the living Earth and its inhabitants. There isjoy and power in this work, and we wish you well in your endeavors.

Jane ElderExecutive Director, The Biodiversity Project

P R E F A C E


A word of clarificationabout the use of theterm “secular environ-mental groups”: TheUnited States is adeeply and broadlyreligious nation. Inmost environmentalgroups, whethernational or local, andwhether focusing onbiodiversity oraddressing a numberof environmentalissues, some memberswill be committedmembers of identifiedreligious communities.Others will be deeplyspiritual, although theyare not presently affili-ated with any particu-lar spiritual tradition.Still others will truly be“secular,” which alsomeans civil, worldly,temporal, or material.We call such groups“secular” not becausewe mean to imply thattheir membership isentirely secular butrather to distinguishthem from the spiritu-ally-based organiza-tions and communities,environmental andotherwise, that arethe subject of thisguide. We hope thatas “secular” groupsengage in outreachto spiritually basedcommunities andorganizations, they willcome to realize moreand more how they tooare spiritually based.

Building Partnerships with the Faith Community:A Resource Guide forEnvironmental GroupsIn the following manual, we seek to provide guidance for activists in the secularenvironmental community on how to communicate and form partnershipswith colleagues in the religious community. Given the diversity of religiouscommunities in the U.S. and their substantive conservation work, this is notand should not be treated as a definitive guide. We hope, however, that it willprovide useful background about some portions of the U.S. religious communityand present helpful suggestions for secular environmental groups.

We also ask for a generous spirit and tolerance concerning semantics. Whendiscussing important, complex matters like connections with spiritual motiva-tions and groups, language has its drawbacks. We cannot always use everyone’spreferred term. For example, some people prefer the word “spiritual,” whileothers like the words “religious” or “faith-based.” These words are not com-pletely interchangeable, but the concepts they represent overlap (please seeGlossary for definitions of terms). To address this, we have used all these terms.In addition, for the sake of clarity, we have, at times, used the term “secular,”but this is not meant to imply that individuals who work with secular groupsare not also deeply spiritual or religious (please see sidebar on this page).

The first four chapters of the Guide cover the “why,” “how,” and “who.” Theydiscuss the importance of partnerships between secular and religious conserva-tionists. They include suggestions for tone and perspective as secular environ-mental organizations work with their faith-based community colleagues, examplesof projects on which they may wish to collaborate, and ways to locate religiouscommunity individuals with whom to work. In addition, it provides specific back-ground about some U.S. religious denominations and organizations, includingcontact and resource information. The last three chapters provide some historicalbackground and context. They include brief historical overviews, some Biblequotes, and quotes from other religions to round out the picture of the immenserichness of the interface between faith and the environment. Throughout thisGuide, the focus is on outreach and partnership with Jewish and Christianreligious communities because these faith traditions are dominant in the U.S.,but we hope it will lead to work with other spiritual traditions too. We alsohope this will be a journey of fulfilling experiences and friendships.

I N T R O D U C T I O N

Chapter I: Value of Partnerships

During his thousand-mile hike to the Gulf of Mexico,John Muir wroteabout animals heencountered as“beautiful in the eyes of God . . . part of God’s family,unfallen, undepraved,and cared for withthe same species of tenderness as isbestowed on angelsin heaven or saintson earth.”


I. The Value of Partnerships Between the Environmental and

the Religious Community

There are many reasons for people who care about conservation from secularand religious perspectives to work together. In part, these include the naturaloverlap that has always existed between the secular and spiritual environmentalworlds, the importance of the religious voice to policy makers and the generalpublic, and the long history of social action in the religious community. Harvardprofessor Robert Putnam, author of Bowling Alone: America’s DecliningSocial Capitalism, has noted, “Religious affiliation is by far the most commonassociational membership among Americans. Indeed, by many measuresAmerica continues to be (even more than in Tocqueville’s time) an astonishingly‘churched’ society.”1

A. The Religious Presence Has Always Been There

Spiritual and faith-based reasons to protect the environment have always had apowerful presence in the environmental movement. Reflections on religiousreasons to care about conservation have provided inspiration, sustenance, andjoy in the long struggle to protect the earth.

During his thousand-mile hike to the Gulf of Mexico, John Muir wroteabout animals he encountered as “beautiful in the eyes of God . . . part of God’sfamily, unfallen, undepraved, and cared for with the same species of tendernessas is bestowed on angels in heaven or saints on earth.”2 Prior to Muir, HenryDavid Thoreau called the ancient forests of Mt. Katahdin “a specimen of whatGod saw fit to make this world.”3 These and other founders of today’s environ-mental movement were motivated and counseled by their own spiritual convic-tions as they focused on the beauty, awe, and protection of God’s creation.

The presence of the religious voice and spiritual motivation for individualswho care about conservation and biodiversity go back much farther. ThomasAquinas wrote in the thirteenth century: “God brought things into being inorder that His goodness might be communicated to creatures and be represent-ed by them. And because His goodness could not be adequately represented byone creature alone, He produced many and diverse creatures, that what waswanting to one in the representation of the divine goodness might be suppliedby another—and hence the whole universe together participates in the divinegoodness more perfectly, and represents it better, than any single creature what-ever.”4 For centuries, we have been inspired by the words of St. Francis ofAssisi, as he reminds us to treat animals with kindness: “Not to hurt ourhumble brethren is our first duty to them, but to stop there is not enough. Wehave a higher mission—to be of service to them wherever they require it.”5 St.Francis was preceded by St. Hildegard of Bingen, who gives us beautiful imagesfor God’s love of the world: “As the Creator loves His creation, so creation

C H A P T E R O N E


loves the Creator. Creation, of course, was fashioned to be adorned, to begifted with the love of the Creator, and the entire world has been embraced bythis kiss.”6 There are many others, including the authors of Sefer Ha-Hinukh, aseventh century Jewish guide to moral living, who wrote that “God’s desire isfor the endurance of God’s species . . . for under the watchful care of the Onewho lives and endures forever . . . it (every species) will find enduring existencethrough God.”7

Moreover, long before these spiritual guides were speaking and writing,Hebrew and Christian scriptures in the Bible imposed a responsibility uponhumans to care for creation. One of the first commandments in the Bible is tocare for the Garden of Eden, “to till it and keep it” (Genesis 2:15). The Bibleteaches that creation belongs to God: “The earth is the Lord’s and all that is in it”(Psalm 24:1) and “All the tithe of the land, whether of the seed of the land orof the fruit of the trees, is the Lord’s; it is holy to the Lord” (Leviticus 27:30).These Scriptures also note that nature is a place to recognize God: “The Godwho made the world and everything in it . . . does not live in shrines made byhuman hands” (Acts 17:24). “For what can be known about God is plain tothem, because God has shown it to them. Ever since the creation of the worldHis invisible nature, namely, His eternal power and deity, has been clearly per-ceived in the things that have been made” (see Romans 1: 19-20).

In whispers and shouts, the world’s spiritual traditions speak to the impor-tance of conservation. His Holiness the 14th Dalai Lama writes that “all beingsseem beautiful to us, beautiful birds, beautiful beasts,”8 and Buddhist hermitsregard “unspoiled nature . . . as the most favourable environment for spiritualprogress and true happiness.”9 The Qur’an notes that “The herbs and the treesadore [Him].”10 Hinduism’s foremost ethical principle is Ahimsa, or noninjury:“Ahimsa is not causing pain to any living being at any time through the actionsof one’s mind, speech or body.”11 This idea has been a basis of the ChipkoAndolan in India, where villagers have stopped destruction of their naturalresources by hugging trees to prevent logging. And Navajo teachers counselthat “We the five-fingered beings are related to the four-legged, the wingedbeings, the spiritual beings, Father Sky, Mother Earth, and nature. We are allrelatives. We cannot leave our relatives behind.”12

B. The Unique Dimensions of the Religious Message on Biodiversity

One of the most lasting—and perhaps most significant—contributions thereligious community can make to biodiversity lies in its core teachings: theunique message it can proclaim about biodiversity. This message has sometimestransformed not just the particulars but the entire tone of the debate.

For example, when religious leaders explain that species diversity should bepreserved because “God saw all that God had made, and behold it was verygood,” the discussion moves away from utilitarian calculations. While suchconsiderations have their place, discussing biodiversity purely on utilitariangrounds sometimes leads to debates about the “usefulness” of a given species,which in turn can lead to “loggers vs. owls” conversations.

God is the foundation for everything.

This God undertakes, God gives such thatnothing that isnecessary for lifeis lacking.

Now humankind needs a body that at all times honors and praises God.

This body is supportedin every way through the earth.

Thus the earth glorifiesthe power of God.

Hildegard of Bingen 13

When religious leaders explain thatspecies diversityshould be preservedbecause “God sawall that God hadmade, and behold itwas very good,” thediscussion movesaway from utilitariancalculations.

12 Building Partnerships with the Faith Community from The Biodiversity Project


Religious leaders can help articulatevisions of society thatprovide powerful,persuasive alternativesto the hyper-indi-vidualistic, anti-government messagesof environmentalopponents.

O Lord, How manifoldare your works! In thewisdom you havemade them all; theearth is full of yourcreatures.

Psalm 104:24

Similarly, describing the Endangered Species Act as a “Noah’s Ark” helps usunderstand that our relationship with the rest of the natural world is ancient.Ecology is not some modern fad that will fade away in a few years; it is partof an ancient tradition, a new word that describes very old relationships.

More fundamentally, religious leaders can help articulate visions of societyand government’s role in that society in a manner that reaches well beyondestablished environmental groups. Whether it is Catholic teachings about theimportance of the common good, Evangelical writings on how God’s owner-ship of all takes precedence over “property rights,” Protestant declarations ofsolidarity with the least powerful in society, or Jewish traditions about ourcommon responsibility to and for each other, these visions provide powerful,persuasive alternatives to the hyper-individualistic, anti-government messagesof environmental opponents. When we help religious leaders and groupsspread these messages (or sometimes help them realize just how importantand powerful such messages can be), we help build a stronger public com-mitment to biodiversity.

C. Policy Makers Are Inclined to Listen to the Religious Community Voice

The spiritual voice is important to the protection of the environment not onlybecause it is and always has been one of the key rationales for why we careabout conservation. It also is important because the religious communityaffects overall societal values, which in turn impact public policy and theelection of policy makers.

Therefore, when policy makers hear the conservation message from a religiousperspective, they not only are moved by the spiritual tone, but also realize thatreligious community members have the potential to motivate a larger commu-nity in support of environmental protections. In addition, many policy makerswere taught at an early age to respect religious messages and messengers,inclining them to be receptive to conservation rationales from a spiritualstandpoint. When policy makers hear a conservation message from a religiouscommunity messenger, a wedge is driven in the stereotype some policy makershave about people who care about the environment, and driving a wedge instereotypes can be the first step in getting someone to listen. This powerfulcombination of religion and conservation makes the spiritual community oneof the most effective advocates for environmental protection.

In recent years, the organized religious community’s effectiveness in askingpolicy makers to consider the importance of biodiversity has been witnessed anumber of times: for example, in the mid 1990s, when legislation was intro-duced to rewrite and seriously weaken the Endangered Species Act, and whenattempts were made to extend a rider that placed a moratorium on the listingof endangered species. Christian and Jewish leaders and constituents wroteletters and met with members of Congress expressing concern about theseefforts. The Evangelical Environmental Network held a packed press conference,and the National Council of Churches devoted an Earth Day mailing, whichwent to thousands of congregations, to the Endangered Species Act (ESA). The




moratorium on listing was not renewed; and the anti-ESA rewrites have notbeen passed. While it is impossible in any complex legislative battle exactly topinpoint the items that made the difference, it is instructive to watch the directreactions of members of Congress to various actions. When the religious com-munity letters were delivered to the Hill, senators stood up the next day andread them during debate. When a member of Congress asked that pro-ESAreligious community letters be inserted in the hearing record of the HouseResources Committee, Chairman Young, sponsor of an anti-ESA bill, becameflustered and tried to prevent this normally routine action. (This was so unusualthat the Washington Post wrote a brief story about it.)

Similarly, in the years 1999 and 2000, letters to the Clinton-Gore Administrationsigned by over 2000 religious community leaders and activists urged adoptionof a strong policy to protect roadless areas in national forests. The first suchgroup letter was instrumental in gaining attention of the White House Chief ofStaff, an important step in the process toward an effective roadless rule. Inaddition, religious community representatives testified at many of the 600hearings held across the country pertaining to the roadless policy and submittedletters during public comments periods on the rule. In its last days in office,the Clinton-Gore Administration issued a strong roadless policy. These andother instances are indications that policy makers pay close attention tocommunications from the religious community.

D. The General Public Cares About Religion—And Links Religion with the Environment

In the United States, 40-45 percent of the public consistently reports attendanceat religious services in any given week.15 According to polling and focus groupdata compiled by Lake Sosin Snell and Associates for the Biodiversity ProjectSpirituality Working Group, 95 percent of American voters believe in God.Most of these voters are Protestant and Catholic Christians, with 40 percentidentifying themselves as born-again or Evangelical Christians. Also accordingto this data, people in the United States appear to be fairly evenly divided overwhether religious and spiritual values should influence politics.16

A variety of faith-based beliefs among members of the public provide a pow-erful motivation for environmental concern and action. In a 1996 BiodiversityPoll conducted by the research firm Belden & Russonello, 67 percent of thegeneral public polled said they believed that biodiversity should be protectedbecause “nature is God’s creation and humans should respect God’s work.”17

A recent multinational study “showed that people with more literal beliefs inthe Bible tended to have . . . environmental concerns . . . rooted in the effectsthat this degradation will have for humans.”18 Similarly, polls and focus groupsindicate that the most widespread values that underlie attitudes on the environ-ment are the responsibility to save the planet for future generations and thedesire to have families live in a healthy, pleasing environment. These values areat least implicitly spiritual. In addition, nature’s explicit connection to God isan important value for many, though some see religion as a private associationnot concerned with the environment.

We must ask our-selves as Americans,“Can we really survivethe worship of ourown destructive-ness?” We do notexist in isolation. Oursense of communityand compassionateintelligence must beextended to all lifeforms, plants, animals,rocks, rivers, andhuman beings. This isthe story of our pastand it will be the storyof our future.

Terry TempestWilliams 14

Sixty-seven percentof the general publicpolled believed thatbiodiversity shouldbe protected because“nature is God’s cre-ation and humansshould respect God’swork.” These beliefsprovide a powerfulmotivation for envi-ronmental concernand action.



A Prayer for

Awareness

Today we know of theenergy that moves allthings:

The oneness ofexistence,

The diversity anduniqueness of everymoment of creation,

Every shape and form,

The attraction, thealurement,

The fascination thatall things have forone another,

Humbled by ourknowledge,

Chastened bysurprising revelations,

With awe andreverence we comebefore the mysteryof life.

Rev. Daniel Martin 19

Messengers from spiritual communities can influence the public in a morebasic way. Explicitly linking conservation with religion can awaken new interestin the environment among some members of the public, as they put the twotogether for the first time. In addition, like policy makers, some members of thegeneral public at times have narrow stereotypes of the kinds of people whocare about conservation. The presence of religious community spokespersonscan debunk this stereotype, perhaps making these members of the public morereceptive to the conservation message.

In part, secularenvironmentalgroups can offerthe religiouscommunity:

• Additional excitingpossibilities tomake a differenceon critical issuesthrough outreachactivities;

• Substantial, well-documented, andaccurate ecologicaland economicinformation; and

• Assistance asreligious groupsreach out to policymakers and themedia.

Building Partnerships with the Faith Community from The Biodiversity Project 17 Chapter II: Outreach Approaches and Tone

II. Outreach Approaches and Tone

If you are part of the environmental community, remember that it is entirelyappropriate for you to work with the religious community. Several items,including the spiritual grounding of some of the founders of today’s secularenvironmental movement, show that there always has been a connectionbetween the two—that in many instances there has been a great deal of overlapas people motivated in whole or part by spiritual concerns have helped buildsecular environmental groups.

Secular and religious environmentalists can help each other, combining theinspiration and power of the religious voice with the ecological expertise andresources often found in secular groups. This is a significant partnership thatcan make a difference.

A. Services the Environmental Community Can Offer

When approaching religious groups, clearly show what you and others in thesecular environmental community can offer in this relationship—not onlysolid information about important subjects, but exciting possibilities to makea difference on critical issues. Relate anecdotes about how environmentalactivities have brought new energy, excitement, and people, especially youngpeople, to other congregations engaged in caring for creation. The more youcan offer, the more likely it is that religious leaders and groups will want towork closely with you. Here are five things that you and others in the secularconservation community can offer religious groups:

1. Information You and others in secular environmental groups can provide substantial,well-documented information that members of the religious community canuse to inform themselves. These data will help faith community conservationactivists answer questions and defend their own positions in favor of protectingbiodiversity. You have a great deal of scientific and economic data that showthe trends in biodiversity and why biodiversity is important. This informationalso demonstrates that conservation in general and the protection of biodiversityare not harmful to the economy and are necessary for long-term economicwell-being. If this information, with footnotes, can be compiled succinctly andgiven to spiritual community activists, it can aid their efforts considerably.For example of ways to impart information, members of Aldersgate UnitedMethodist Church in Tustin, CA, have sponsored educational programs,including a potluck dinner discussion on global warming, facilitated by ascientist from the Union of Concerned Scientist, and an Earth Watch columnis included in the congregation’s newsletter.20

C H A P T E R T W O

Chapter II: Outreach Approaches and Tone


2. Assistance and StaffingYou and others in environmental groups can offer to assist religious communitymembers when they decide to take action. For example, if faith communityindividuals have a message to deliver to policy makers, you can help arrangethe meeting with policy makers, gather ecological and economic informationuseful for the meeting, and perhaps attend in partnership with the religiouscommunity persons. Similarly, if religious community activists wish to do out-reach to other members of their congregation, you can help compile fact sheetsthat may be useful and even help find speakers if appropriate. Essentially, youare helping to staff the activities of your religious partners.

3. TrainingsWhen appropriate, you and others in secular environmental organizations canprovide, or help with, a variety of activism trainings for religious groups, suchas media and message trainings, and information about the legislative process.Or the trainings can be on ecological activities, such as habitat restoration,community gardening, energy audits, green buildings, watershed assessments,simple living, etcetera. Allied Voices has conducted trainings for theEndangered Species Coalition on how to partner with religious conservationactivists on biodiversity issues; for more information about these trainings,contact Suellen Lowry at (707) 826-1948, or [email protected].

4. EducationYou and other secular environmentalists can offer your substantial ecologicaland economic information for use in religious community educational settings.Don’t underestimate the value of helping to provide interesting topics forsermons or religious school classes. If you have readily available materialsthat focus on the ecological and economic reasons to care about conservation,religious institutions (from seminaries and religious colleges to pre-K-12 schools,camps, and day care centers) may be willing to integrate environmentaleducation into their curriculum. This ecological and economic informationcan be coupled with spiritual information, such as Bible study guides, to createa fully rounded curriculum. For example, Holladay United Church of Christ,Holladay, UT, engages creative worship services to draw attention to issuessuch as biodiversity. An Earth Day service features a congregation elder playingthe role of St. Francis, while animals from the local zoo receive blessings in thesanctuary; prayers and Bible verses focus on the interdependence of all life.Children are introduced to injured local creatures, brought in by the UtahWildlife Rehabilitation Association, and learn about their lifestyles and healingprocesses. Ongoing education and systematic attention to energy consumptionround out Holladay’s environmental programs.21

5. Church and State GuidelinesTax status and church/state issues are often raised by religious leaders who arerelatively new to social justice activism. Many denominations publish very clearguidelines on activism, tax status, and church/state concerns for their congrega-



Tone in outreach:

• Keep in mind thatthe spiritual pres-ence has alwaysbeen part of thelarger conservationmovement.

• When makingchoices aboutoutreach efforts,make those thatwill strengthen therelationship, and ifnecessary, choosemaintaining posi-tive relationshipscompleting short-term tasks.

• Treat every individ-ual as a VIP.

• Avoid discussionsthat comparevalues of humansversus flora andfauna.

• Have a sincererespect for religiousbeliefs and peoplemotivated by them.

• Be careful not towrite off peoplebecause of religious,class, or educationdifferences.

tions. Though you should not give legal advice to religious groups, you andother secular environmentalists can point out that speaking on environmentalissues in no way threatens the tax status of religious groups. The main activityreligious leaders must avoid is the endorsement of candidates for politicaloffice. Similarly, as long as they do not try to establish a religious test for apolitical office, speaking about how their religious values relate to modernpolicy questions does not intrude on church/state separation. The organizationAmericans United for Separation of Church and State has a succinct guideabout religious groups, political activity, and the IRS. You can view it atwww.au.org/dodont/htm.

B. Tone in Outreach to Members of the Religious Community

As you reach out to your colleagues in the religious community, it is importantto keep a few key facts and principles in mind, some of which also apply toother types of organizing, and some that pertain to the religious communityonly. And it is important to avoid mistakes that have at times needlessly separatedthe two worlds.

1. Sincere Respect for Potential Religious Community Partnersa. It is crucial that you and other people with secular environmental groupsremember that you do not own environmentalism, and that the spiritual presencehas always been part of the larger conservation movement. It is inaccurate andinsulting to treat religious community members as if they are new to caringabout conservation or are somehow “non-traditional” voices in the conservationworld. “We’re so glad you’re [finally] getting involved” is a misguided statement.“We’re so glad to be partnering together more” is great.

b. Make choices that will strengthen your relationship with the religiouscommunity. Choose maintaining positive relationships over completing short-term tasks, if necessary. This guiding principle is instrumental to building apartnership with members of the religious community. In the long run, thisnetwork must exist for the environmental movement to prevail. The key isfinding many people with whom to partner in your work to protect the earth;and no single action is worth jeopardizing these relationships. Therefore, alwaysthink long term, taking the time to build lasting partnerships and dialogue.Once these partnerships are built, do not jeopardize them.

c. Approach everyone as a potential, highly-regarded partner, not as someonewho’s just useful. It works best to treat every individual in the religious com-munity as a VIP, as indeed they all are. In addition, since partnerships are atwo-way street, be open to learning from and listening to your religious coun-terparts. Ask experts from the religious community sincerely for their opinionsand guidance. Also, if you are approaching someone in the religious communityabout engaging in a particular project, take time to explain the context orgenesis of this project, while being open to guidance.



d. Religious community members may be wary about you and others fromsecular environmental groups because they are concerned that you privately“look down on” or denigrate religious beliefs. Avoid discussions about com-paring the values of humans versus plants, animals, etc. Conservationists fromsecular organizations who work with faith communities must have a sincererespect for a wide array of religious beliefs and the people who are motivatedby them. Be careful not to write off people because of religious, class, oreducation differences.

2. Some Internal Concerns of Clergy and Lay Members a. Religious community members are busy on a great variety of issues. Clergytypically deal with the needs of congregants, a more than full-time job by itself,as well as manage buildings, direct schools, lead services, and then try to carveout time to work on a wide array of social justice concerns, one of whichmight be conservation. No church or synagogue focuses entirely on environ-mental issues, and it is the rare clergy person who has been told by congregantsthat they joined that church or synagogue because of its environmental work.The clergy person or lay activist may not have previously given much thoughtto environmental concerns, especially biodiversity. In addition, religious com-munity conservation activists often try to make a difference on a multitude ofenvironmental issues, so they are spread very thin.

Therefore, be scrupulous about respecting the time constraints of yourreligious partners. Don’t overwhelm them initially either with reams of back-ground information or with huge demands on their time. Approach themabout time-limited, specific tasks that really make a difference, and don’t askthem to drop everything for time-consuming involvement in a last-minuteeffort. Once you have successfully worked together, you may be able to moveon to more complicated aspects of biodiversity and/or more long-term, time-intensive projects. Along these same lines, you can perform a substantial servicefor your spiritual community partners by gathering accurate ecological and otherbackground information for them and offering to help in other appropriate ways.

b. In working with individuals, think about their personal and broader needs.Help people involved in projects get to know each other, not just show up foran event. Use tactics that appeal to public stature, such as arranging face-to-face meetings with members of Congress and other policy makers. Also, insome spiritual communities, there is a great deal of interest in interfaith andinterracial efforts. If your activity offers this, it is a big attraction. Finally,understand that the faith community individuals with whom you are workingmay have ongoing relationships with the labor and business communities.

c. It is important to understand the current pressures with which clergy andcongregational leaders are coping. Some denominations are dealing with dimin-ishing numbers and congregations seceding from the national denominationdue to theological and policy differences. Furthermore, in some places there is amovement among individuals to discourage dollars from congregations going

Internal concerns:

• Be scrupulousabout respectingthe time constraintsof your spiritualpartners.

• Think aboutpeople’s personaland broader needs.

• Understand thecurrent pressureswith which congre-gational leaders arecoping, includingdiminishing numbersin some cases.

• Show the diversityof your leadershipto religiousactivists.



How to engagein dialogue:

• Step back and askyourself, “Whatwould I be thinkingif I had never beforeconsidered doinganything pertainingto biodiversityissues?”

• Make sure the toneis not, “you’d beuseful to me,” but“maybe we canpartner on this toaccomplish some-thing.”

• Avoid strident-sounding tones.Do not “put down”your opponents aspeople.

• Reach out to laymembers of thereligious communityas well as clergy.

to the national denominational structure, because they view the nationalstructures as too progressive.

d. Many spiritual communities have long-standing commitments to diversityin their own leadership, reflecting the great diversity within their pews. Suchgroups are particularly sensitive to criticisms of the environmental movementas an elitist concern held by upper-class white males. Be sure to show thediversity of your leadership to religious activists—and if your group and itsleadership are not diverse, you might think about asking for help from religiousleaders to increase your diversity.

3. Communication—How to Engage in Dialoguea. When you call or meet with someone in the religious community for the firsttime, step back and ask yourself, “What would I be thinking if I had neverbefore considered doing anything pertaining to biodiversity issues?” or “Whatwould I be thinking if I had never before seriously considered working with asecular environmental group on biodiversity issues?”

People work together best when they have established personal connectionand understanding. Therefore, share a little about yourself—who you are, whyyou care, and what sustains you. If you are calling about a particular project,talk a little about its genesis and why it makes sense to spend time on it.

Make sure the tone is not, “you’d be useful to me,” but “maybe we canpartner on this to accomplish something we both care about.”

In the first few seconds of the call, ask if the person has time to talk. If not,schedule another time to call.

b. When you work with religious community members, avoid strident-soundingtones. Unfortunately, like the spiritual community, the secular conservationcommunity labors under stereotypes at times, and one of these is that thesecular environmental movement is “wild eyed” and too radical. Stridentsounding tones, while necessary and appropriate in some places, can be troublingto people who may be considering a partnership with their secular groupcolleagues. Even words like “attack” can be troublesome—so, for example, it’soften better to say members of Congress are “seriously undermining” environ-mental protections, rather than “attacking” the protections. After drafting a letter,action alert, fact sheet, and so on, that will be shared with faith communityindividuals, read it one last time for any words that they may perceive as beinga little sharp, and change them; the power of the piece will not be diminished,and it will be accepted much more readily if it is worded carefully.

c. Deliver your message without appearing to be “putting down” your opponentsas people, and avoid criticism of individuals who are not taking pro-conservationstands. Especially in the present political climate, it is easy to fall into habits ofdemonizing one’s political opponents. Direct your passion for biodiversity atthe issue itself and not at the person who may stand in the way of environ-mental goals. Some spiritual traditions believe “that of God” is in all persons;



many are guided by various versions of the admonition to love our neighborsas ourselves. In addition, in a given congregation, one may find business leadersas well as environmentalists, property rights activists as well as biodiversityactivists. If religious leaders feel that they can’t speak about environmentalissues without directly attacking members of their own congregation, they mayavoid the subject altogether.

Give spiritual leaders the tools they need to express concern about environ-mental issues without ignoring legitimate questions about the consequences ofenvironmental regulations. Once trust has been established, religious leadersmay help bring other sectors to the table ready to work with the conservationcommunity. In other cases, a trusting relationship may enable a religious leaderto condemn practices by congregants that need condemning.

d. Do not seek to communicate only with clergy. Influential religious communityactivists on conservation issues are often lay members of their spiritual affilia-tion. Clergy are ordained persons within a religious group, such as ministers orrabbis; lay persons are the non-clergy, non-ordained individuals. Lay personscan have quite senior roles in their denominations.

4. Communication—What to Talk About and Avoid Discussinga. In reaching out to members of the religious community, make a connectionwith issues on which the individuals are already working. Many clergy andreligious community activists have worked for years on social justice issues. Inthe 1960s, many sectors of the religious community focused a great deal ofenergy on desegregation and racial justice, the War on Poverty, and Vietnam.Faith communities began focusing more on current environmental public policiesin the 1970s, and this involvement has been growing. But the struggle for justicein other important areas goes on and needs to be respected.

Make connections between social justice and biodiversity wherever possible.Make the connection between the needs of poor people and conservation. Forexample, legislation about cleaning up brown fields connects the issues of toxics,poverty, jobs, and ecological health of a community. Community gardensaddress concerns about food equity and access to fresh produce, employmentopportunities for low-income neighborhoods, and green space in inner cities.

Almost all denominations have national, regional, or local newspapers ornewsletters (e.g., most Episcopal and Catholic dioceses have newspapers). Getcopies of a few for a feeling about current issues important to them. Also,denominations and some congregations now have web pages, which contain agreat deal of information; the web pages usually can be found by doing asearch using the denomination’s name (see also the Profiles of Faith-BasedOrganizations section). In addition, most newspapers have religious pages thatappear every Saturday; begin reading these pages.

b. There is an image that environmentalists care about trees and critters but notpeople; when you talk with faith community individuals, use your message todispel this misconception. While not couching everything in utilitarian terms,


What to say:

• Make a connectionwith issues onwhich individualsalready are working,showing the rela-tionship betweenbiodiversity andsocial justice.

• Emphasize themany reasonsbiodiversity isimportant,including species’inherent valueand biodiversity’simportance topeople.

• Limit your messageto conservationissues only; justbecause you and anindividual agree onconservation doesnot mean you willagree on otherissues.

• Stress that theinvolvement ofthe spiritual voiceoften makes a bigdifference.


explain how conservation is important to people, especially making clearhow poor and oppressed people are affected by the environment aroundthem. Make both arguments: biodiversity is important because it supportsand sustains people (through ecosystem services); and biodiversity is importantbecause species are inherently valuable as part of God’s creation. Biodiversityhelps humanity understand ourselves better in a broader context, and cannurture our values. In other words, biodiversity is important to today’s familiesand future generations, and biodiversity should be protected because nature isGod’s handiwork.

c. Many in the religious community consider conservation a justice issue,because it is just to protect all of creation and because safeguarding the envi-ronment is key to economic justice for workers and families throughout theworld. In much of the religious community, the term “environmental justice”pertains to all conservation, justice for all of God’s creation; it does not pertainonly to environmental racism. The term “eco-justice” was coined in the mid-1970s, based on looking at the intersection of ecological and economic issuesand working on them together.

d. Make sure your message sticks to the topic of conservation; just because youand an individual agree on conservation does not mean you will agree on otherissues. When talking about the position stands of members of Congress, forexample, it is sometimes easy to begin praising or criticizing them for theirpositions on non-environmental issues. Unless you have developed a true friend-ship with the religious community members, you are on dangerous groundbecause you cannot assume they will be comfortable with your opinions onthese other issues. Usually the faith community individuals are gracious enoughto ignore these tangential comments, but you can’t count on this generosity.

e. Stress that the involvement of a spiritual voice in conservation issues oftenmakes a big difference. Use examples and anecdotes.

f. When you approach religious groups, be sure you don’t bring more thanone agenda with you. Resist the urge to discuss your own religious issues—anything from questions about God to old baggage from a mean religiousschoolteacher. While at least some of these questions might be appropriateonce a trusting relationship is built, they often can block the building of thatrelationship if they become too prominent too early on, especially when theytake on negative tones, denouncing religion as patriarchy or the like.Approach religious groups with an open mind, a significant commitment tolistening, and only one item on the agenda—building a working relationshipon environmental concerns.

g. Do not invoke scripture or theology unless you have a theological backgroundor you are speaking from your own personal experience and religious tradition.



h. You may run across an argument either (as sometimes raised by secular envi-ronmentalists) blaming religious communities for environmental destruction or(as sometimes raised by members of some religious communities) denigratingenvironmental concerns, based on their interpretation of Genesis 1:28: “AndGod blessed them and God said to them, ‘be fruitful and multiply and fill theearth and subdue it; and have dominion over the fish of the sea and over thebirds of the air and over every living thing that moves upon the earth.’” This isnot as hard to respond to as it might first appear.

Christian environmentalists often point out that their “dominion” is sup-posed to be modeled after the dominion of Jesus, who came to serve those overwhom He had dominion and for whom He gave His very life. So we, accordingto this view, should serve the rest of the planet, giving from our lives to ensureits health. Jewish environmentalists point to the traditional Jewish understand-ing of this passage, which notes that Adam and Eve, for example, are notallowed to eat meat and are, just a few sentences later (Genesis 2:15) com-manded to serve and protect the earth. Thus, according to this tradition,“dominion” is not to be understood as domination. Rather it is a recognitionthat humans do indeed have the power to greatly affect the world aroundthem—and that therefore careful, caring stewardship is even more important.

i. Be aware that some people and organizations are critical of the partnershipbetween religious and environmental groups. To learn more about some ofthese organizations and their positions, see the following websites: ActionInstitute for the Study of Religion and Liberty at www.action.org; InterfaithCouncil for Environmental Stewardship at www.stewards.net; and NationalCenter for Policy Analysis at www.nationalcenter.org.

5. Work with Individuals, One Step at a TimeDon’t get discouraged. At times, it may take days to find one person in thereligious community who will work with you, but you will find someone, andthen the activity of that one individual will make a difference.

There’s a temptation to want to get everyone on board. Instead, spend yourenergy where it is most fruitful, finding a few who are already inclined topartner with you. Then, when appropriate, see if these people in the religiouscommunity can give you guidance and help in recruiting others. For example,once you have a good working relationship with one member of the clergy, he orshe can be extremely useful in making contacts with other area clergy, as clergyare often more responsive to calls from colleagues than from secular groups.

C. Finding Religious Community Partners

1. Religious Community Partners within Secular GroupsMany members of environmental organizations also are active in faith com-munities. They are quite capable of, and may be interested in, speaking from areligious perspective to policy makers and the media. They just need to beasked. Therefore, think about your membership, perhaps even conduct an

There’s a temptation to want to get everyone on board.Instead, spend yourenergy where it ismost fruitful, findinga few who arealready inclined topartner with you.



Learn about the issues important todenominations andother religiousgroups through thefollowing:

• Religious com-munity magazines,newspapers, andnewsletters;

• Denominational ororganizational webpages; and

• Reading theSaturday religiouspage in city news-papers.

informal survey, to determine if any of your members would be interested inbeing active from their spiritual perspective. One of the advantages of findingan existing religious community voice within your organization is that theseindividuals already are comfortable with you and your focus. In addition, yourown religious community members can be helpful in reaching out to others inthe faith community.

Similarly, if you or others in your organization are active in your own faithcommunity, this also can be a great source of additional religious conservationvoices and activities. You can work within your own congregation, by startinga study group, a church property habitat restoration project, an energy audit orgreen building survey, and so on. An excellent resource for how to get startedin your own congregation is Earth Ministry’s Creation Awareness and Care inYour Congregation, available through www.earthministry.org; the website Webof Creation also has great ideas and resources at www.webofcreation.org.

2. Finding People Within Denominations and OrganizationsMost denomination have a structure with national and regional offices. To finda partner in the religious community, it is often best to call the denomination’slocal or regional office (e.g., the synod, conference, diocese, or presbyteryoffices, which are all based on geographic divisions). See the Profiles of Faith-Based Organizations section for more information.

You can take one or more of the following steps to find these denominationalregional or local offices:

a. Call any local individual church within the denomination on which you arefocusing. Look in the phone book yellow pages under “churches” to locate thenames and phone numbers of individual churches. When you call, ask thechurch receptionist for the phone number of the denomination’s local orregional administrative office. (It helps to use the specific name for the type ofadministrative office, such as synod, presbytery, or diocese office.)

b. Check the phone book for major cities in your area, or call directory assis-tance for these cities. Look both in the business pages and under “churches” inthe yellow pages.

c. Look up the denomination on the web (see Profiles of Faith-BasedOrganizations for some website addresses). Denominational websites some-times include phone numbers for regional offices within the denomination;they also have a wealth of additional information. If you don’t have a specificweb address, search using the denominational or organizational name. Goodwebsites to search are also the:

• Coalition on the Environment and Jewish Life, www.coejl.org; • Evangelical Environmental Network, www.esa-online.org/een;• Forum on Religion and Ecology, http://environment.harvard.edu/religion/; • National Council of the Churches of Christ in the U.S.A. Eco-Justice

Working Group, www.webofcreation.org/ncc/Workgrp.html;



• National Religious Partnership for the Environment, www.nrpe.org; • U.S. Catholic Conference Environmental Justice Program,

www.nccbuscc.org/sdwp/ejp/index.htm; and• Web of Creation, www.webofcreation.org.

Once you have located a denomination’s regional office, consider taking thefollowing steps:

a. Explain to the staff person in the denominational office who you are andwhy you are looking for someone in the denomination.

b. Ask if the regional office staff person can give you names and phone num-bers of clergy or lay members in the denomination who have an interest inenvironmental justice, eco-justice, earth stewardship, earthkeeping, or “caringfor creation” issues. Religious community activists who are not clergy can bequite effective, so don’t ask just for clergy names.

c. If the staff people in the denomination’s regional office do not have namesof people interested in conservation, ask if the denomination has a local orregional social justice committee and if you can have the names and phonenumbers of this committee’s leaders. There also are some national conservationoffices within the religious community you may wish to call; they are mentionedin the overview of specific denominations.

3. Denomination-Related SchoolsDenominations also have affiliations with various colleges, universities, andseminaries (as well as elementary and secondary schools for many denomina-tions). Religion department and science department professors and students atsuch institutions can be great activists. You also can find faith communitypeople in religious studies departments at secular colleges and universities. Youprobably are aware of colleges with religious affiliations in your area. You mayfind other such colleges by researching denominations on the web or asking adenomination’s regional office. Also see the Web of Creation website atwww.webofcreation.org/seminarypages/reports.html.

4. Conservation and Social Justice Organizations within DenominationsIn the 1980s and 1990s, several groups that focus on environmental issues,often expressed as “caring for God’s creation,” formed within denominationsand religious communities (e.g., Presbyterians for Restoring Creation,Environmental Justice Coordinators within the United Methodist Church, andthe Coalition on the Environment and Jewish Life). In addition, for many yearsthere have been denominational groups that work on social justice issues;these tend to have experience in public policy advocacy.

Individuals in denominational local/regional offices may know about leadersand activists in these groups who could have an interest in working with you.

Find religiouscommunity partners:

• Within your ownorganization;

• Through checkingthe yellow pages ofthe phone book;

• Through websearches (A goodplace to start is theWeb of Creationwebsite atwww.webofcre-ation.org, theNational ReligiousPartnership forthe Environmentwebsite atwww.nrpe.org,or the NationalCouncil ofChurcheswebsite atwww.ncccusa.org);

• Through callingdenominationalregional offices;

• In social justiceand conservationgroups withindenominations;

• At colleges anduniversitiesaffiliated withdenominations;

• Through interfaithand ecumenicalgroups.



The greatest beauty isorganic wholeness,the wholeness of lifeand thing, the divinebeauty of the universe.Love that, not manapart from that.

Robinson Jeffers22

Among our sharedbeliefs are an intrinsicvalue of nature, arespect for all life anda commitment to inter-generational obliga-tions. We strive for ahealthy environmentand understand theglobal connectednessand interrelatednessof healthy natural andhealthy human com-munities. We believein the power of knowl-edge and informationto change the worldand in democraticgovernance, guided bythe principles of jus-tice, fairness andmutual respect. Weare motivated by alove of place and thebeauty of the naturalworld.

From the Green GroupMission Statement

Ask for names of people who are active with the denomination’s environmentaljustice/stewardship and social justice organizations.

5. Ecumenical and Interfaith GroupsMost communities have ecumenical and interfaith groups, and many commu-nities have groups of clergy who get together regularly. Once you are workingwith individual members of the religious community, ask about these ecumenicaland interfaith groups and the possibility of connecting with them. TheNational Council of Churches at www.ncccusa.org is a good website to checkfor interfaith initiatives on a national scale.

When you contactreligious communityindividuals aboutattending meetingswith policy makers,you are offeringto partner withreligious communityindividuals on arelatively risk-free,time-limited task.

It is a good ideato end the meetingbetween policymakers, environ-mental, and religiousmembers withsuggestions forhow to continuethe dialogue.

When religious com-munity individualsmeet with theirpolicy makers, youand others in secularenvironmentalgroups can providea number of crucialservices. Forexample, you canhelp schedule meetings, provideecological and economic back-ground informationand policy analyses,and perhaps attendthe meetings.

Building Partnerships with the Faith Community from The Biodiversity Project 29 Chapter III: Types of Activities

III. Types of Activities for Partnerships

The partnership between secular and faith community environmentalists cantake many valuable, varied forms, depending on the situation. The followingdiscusses just a few such activities that are taking place throughout the U.S.

A. Meeting with Policy Makers

As noted above, policy makers are often disposed to listen to the spiritual com-munity voice. Such communication is most effective when it occurs in a face-to-face meeting with the policy maker. No matter how technologically sophisticat-ed we become, nothing replaces direct conversations, especially when the topicconcerns spiritual matters.

When you contact individuals in the religious community about attendingmeetings with policy makers, you are offering to partner on a relatively risk-free, time-limited task. It is relatively risk free because these are private, smallmeetings not held in the public eye, and time limited because the initial projectonly involves reading a little background information and attending one localmeeting.

It should be clear that the faith community meeting participants are onlybeing asked to share their existing areas of expertise at the meeting.Furthermore, they do not have to be theologians to speak out; their personalmessage about why they care from a spiritual standpoint is powerful.

All these factors, plus genuine excitement over the possibility of influencingpolicy makers, often result in religious community individuals generouslyagreeing to attend such meetings.

You and others in secular environmental groups can facilitate policy makermeetings by doing the time-consuming, non-glamorous work of communicatingwith policy makers to schedule the meetings. In addition, you can providepeople attending the meetings with useful ecological and economic backgroundinformation. It can be very helpful for environmentalists familiar with publicpolicy to attend these meetings, to provide policy information, and to answerquestions. Once you have worked on one policy-maker meeting together, arelationship between you and a religious community individual often has beenformed, and other activities may flow from this.

Such meetings can also begin or deepen relationships between policy makersand people from their local spiritual community who care about conservation.Thus, it is a good idea to end the meeting with suggestions for how to continuethe dialogue. For example, invite the policy maker to attend a coffee at a localcongregation, visit a local green area being protected by a religious group, andso on.

An Allied Voices project conducted under the auspices of Earthjustice LegalDefense Fund is an example of meetings taking place between policy makers,

C H A P T E R T H R E E

Chapter III: Types of Activities


faith-based members, scientists, and environmental policy experts. Since thespring of 1997, Allied Voices has facilitated over 130 meetings betweenmembers of Congress and two or three constituents from their religious,scientific, and secular environmental communities. These meetings occurred inthe congressional home state and district offices. In several places, people havereported having very powerful and successful meetings. Since the mid-1990s,Allied Voices has also initiated partnership projects between religious organi-zations and the Endangered Species Coalition. For more information abouthow these programs were developed, contact Suellen Lowry, (707) 826-1948,[email protected].

B. Media Outreach

1. Be CarefulMedia events can be excellent tools to communicate the spiritual reasons forcaring about the environment. However, be careful when encouraging religiousconservationists to use the media. By their very nature, media activities are notprivate. There have been instances of religious community individuals beingtargeted for criticism when they’ve taken a pro-conservation public position.Also, reporters can be a cynical, tough audience. Therefore, never push reli-gious community individuals to be media spokespersons unless they are quitecomfortable with this role.

2. Specific Media ActivitiesReligious community environmentalists who are comfortable speaking to themedia can pursue a number of activities, such as write letters to the editor andjoin op ed campaigns, or sponsor an event or conference, such as Earth Day.You can help by researching newspapers’ requirements for letters to the editoror op eds (e.g., recommended length, fax number of journalist to whom theitem should be sent, other information the paper may require, and whether it’snecessary to do a follow-up call to an op ed page editor). You can also helpgather background information, collect sample drafts of letters, or helporganize and staff an event.

When considering the types of media professionals to contact with a reli-gious community message, don’t neglect religious page reporters, editors, andcolumnists. For most newspapers, the religious page is published on Saturdays.

3. Religious Community PublicationsAlmost all religious communities have publications, often at the regional andnational levels. These publications may be willing to publish articles and op edsor columns written by people who care about conservation from a spiritualstandpoint. Once you have a relationship with religious community memberswho care about conservation, you may wish to ask them about this possibility.Again, you may be able to help by gathering background information forarticles. Also, sometimes a meeting with a policy maker can be enough of astory for publication in local and regional religious media, especially if a picture

Be careful whenencouraging religiousconservationists todo media work.By their very nature,media activities arenot private.

Almost all religiouscommunities havepublications, oftenat the regionalor national levels,which may bewilling to publisharticles.



Religious communitymembers who arecommunicating withpolicy makers or themedia should onlybe asked to speakfrom their own areas of expertise.

Do not tell religiouscommunity indi-viduals what theirreligious communitymessage shouldcontain.

Long-term conver-sations lead to anunderstanding of eachother’s perspectivesand concerns. Inaddition, they meetpersonal needs forconnecting with others aroundspiritual beliefs andecological issues.

is taken; of course, all this must be cleared ahead of time with everyoneinvolved.

4. Influencing Messages the Religious Community May DeliverReligious community members who are communicating with policy makers orthe media should only be asked to speak from their own areas of expertise. Thespiritual message is deep, complicated, and powerful. It is fully sufficient tostand by itself as a statement about the importance of conservation. It is alsosufficient rationale for the support of strong public policies that protect theearth. Unless they wish to do so, religious community members should not beasked to deliver policy analyses. Also, individuals speaking from a religiousperspective almost always will be speaking as individuals, not for their faithtradition as a whole. However, it may be helpful for them to share resolutionsand other statements formulated by their denominations’ governing bodies andleaders.

Do not tell religious community members what their religious communitymessage should contain. You can, however, talk about times you have wit-nessed a spiritual message being delivered to policy makers and the media,and how you perceive the message was received. In addition, you can assuremembers of the religious community that they do not have to be theologiansto speak out; their personal message about why they care from a spiritualstandpoint is powerful and has the potential to motivate others.

Some members of the general public see religion as a private association thatis not concerned with the environment, and they may be alienated by a mediamessage with a religious focus. Be sensitive to the fact that understanding theaudience for spiritual messages about conservation is important.

C. Long-Term Dialogues

When you facilitate conversations and dialogue between your environmentalgroup and religious groups, you help develop an understanding of each other’sperspectives and concerns. Such understanding also meets personal needs aspeople gain friends and acquaintances through their work and mission. Theyalso meet personal needs as people gain friends and acquaintances through theirwork and mission. Many times these dialogues develop into projects and events.

A great resource to get the dialogue started is the Union of ConcernedScientists’ video and discussion guide Keeping the Earth: Religious and ScientificPerspectives on the Environment. It is available through Union of ConcernedScientists, (617) 547-5552, www.ucsusa.org. Another way to initiate dialogue isfor individuals to share their stories about their sacred or special places, aprocess the Wilderness Society calls “Stories of the Land;” see their website atwww.tws.org/ethic/stories.shtml, or www.wilderness.org.

Examples of organizations who engage in long-term dialogues:Formed in 1997 in the Pacific Northwest, the Partnership for Religion and theEnvironment (PRAE) started as a regional organization composed of multi-



faith religious, environmental, and academic organizations; now there arePRAE groups on the East coast. PRAE collaborates on joint education projects,political advocacy, and religious celebrations. For more information aboutPRAE, contact Thea Levkovitz, The Wilderness Society, at (206) 624-6430,ext. 224, [email protected].

In Chicago, Illinois, the Interreligious Sustainability Project has been conven-ing interfaith community “sustainability circles.” The purpose is to provide anopportunity for learning, reflection, mutual support, and local action on issuesof environmental sustainability. The long-term goal is to develop inter-circleagendas, which can enhance the sustainability of the whole region. The grouppublished a vision statement, One Creation, One People, One Place, that wasdistributed to 3,700 religious congregations in the Chicago metropolitan area,and now publishes a quarterly newsletter. For more information about theproject, contact Rev. Clare Butterfield, Center for Neighborhood Technology at(773) 278-4800, x.125, [email protected], www.cnt.org.

The Spiritual Alliance for Earth (SAFE) is an interfaith ecological movementin the San Francisco Bay area bringing people together for religious and envi-ronmental activities. Their efforts include networking between faith-based andenvironmental groups, learning, celebrations, and action. For more informationabout SAFE, contact Bill Sadler, [email protected]. Spiritual Alliance forEarth is affiliated with the United Religions Initiative; see their website atwww.uri.org.

D. Reaching Others in the Religious Community

Many religious leaders and activists spend time reaching out to their religiouscommunity, encouraging them to make caring for God’s creation a priority. Anumber of religious groups are already engaged in activities concerning theenvironment, such as prayer services, greening of facilities, environmentaleducation programs, hikes, community gardens, lectures, workshops, andadvocacy for conservation policies.

With its size and influence, and through all these and additional activities,the religious community can make a big difference on environmental concerns,especially as more and more people in religious groups become active. One wayto encourage even more conservation activism in the religious community isthrough presentations and discussions at religious community gatherings.

Presentations about the importance of conservation from a religious stand-point, with supplemental ecological and economic information, can take placein many settings (e.g., at various congregational committee meetings). It wouldbe inappropriate for you or others in secular groups to presume any controlover these presentations, but you can have important involvement. For example,you may help prepare fact sheets, flyers, and other written information, locateadditional speakers as needed, or even co-sponsor conferences and events.

These are just a few of the groups that offer resources and programs forincreasing ecological awareness and activities in congregations:

You can help religiouscommunity conser-vationists reach outto other religiouscommunity members.For example, youcan supply factsheets and speakers,or co-sponsorconferences andevents.



• The Web of Creation, www.webofcreation.org; • Eco-Justice Working Group of the National Council of the Churches

of Christ, www.webofcreation/NCC/workgrp.html;• U.S. Catholic Conference Environmental Justice Program,

www.nccbuscc.org/sdwp/ejp/index.htm;• Coalition on the Environment and Jewish Life, www.coejl.org;• Evangelical Environmental Network, www.esa-online.org/een; and• Earth Ministry, www.earthministry.org

all provide excellent information, resources, and ideas.In their Handbook for Creation Awareness and Care in Your Congregation,

Earth Ministry lists a number of activities that religious and environmental com-munity members can initiate. These include:

• Develop a mission statement that incorporates care for creation.• Create worship services, with liturgy and music that celebrate nature and creation.• Incorporate environmental materials, experiences, and projects into religious

education programs.• Institute good stewardship practices on the building and grounds, such as

energy conservation, food sustainability (e.g. purchase shade grown coffee,support community gardens and community supported agriculture), recy-cling and composting, water conservation, natural landscaping, and sociallyand environmentally responsible financial investments.

• Initiate community outreach activities such as habitat restoration projects,forums for community dialogue, eco-justice projects, and environmentaladvocacy efforts.

• Participate in denominational, ecumenical, and interfaith outreach programsand events.

Beginning in the mid-1940s, the Soil and Water Conservation Districts startedworking with congregations to celebrate Soil and Water Stewardship Week.Each year a theme is selected and materials that include worship service scrip-tures, songs, sermon ideas, and activities are created for church leaders.Materials can be obtained in the state’s conservation district, or by calling theNational Association of Conservation Districts at (800) 825-5547. EarthDay is another annual event celebrated by many churches; for sermon ideas,activities, and resources, contact Earth Day Network, (260) 876-2000,[email protected], www.earthday.net.

Environmental Ministries of Southern California offers Christian-orientedEarth Day materials for congregations. The director, Rev. Peter Moore-Kochlacs,has also testified on behalf of the Endangered Species Act, created aCongregation Energy Guide, and has printed an article, “Valuing Our NationalForests from a Religious, Environmental, and Economic Perspective.” Formore information, contact Rev. Peter Moore Kochlacs, EnvironmentalMinistries of Southern California, (619) 465-7951, [email protected],http://members.aol.com/petereco.

EarthCare, serving Chattanooga, TN, and Dalton, GA, is a Christianorganization that exists to promote creation stewardship within the Christiancommunity. It seeks to raise environmental awareness and encourage participation



in church and community projects through various educational and advisoryprograms. They hold an annual conference, house a resource library, distributeresource materials and lists on creation care and simple living, maintain aspeakers bureau, and help churches establish creation care ministries. For moreinformation, contact EarthCare at (423) 697-2560 (TN) or (706) 278-3979(GA), [email protected], www.earthcareonline.org.

Eco-Justice Ministries works with congregations to identify and disseminateenvironmental justice worship, outreach, and educational programs. For moreinformation, contact the executive director of Eco-Justice Ministries, Rev. PeterS. Sawtell, (303) 715-3873, [email protected].

The Interfaith Network for Earth Concerns is a program of the EcumenicalMinistries of Oregon. Their mission is to connect, inform, and empower people,congregations, and religious institutions to work for justice, as well as care andrenewal of the earth. They do this through theological education and dialogue,public policy advocacy, and community ministry. They offer workshops, havecreated a resource for the local sustainable food system called CelebratingPortland’s Bounty, are raising awareness about global warming and exploringgreen energy options, and are creating opportunities for coalition building andecumenical dialogue about the Columbia River. For more information, contactJenny Holmes, Interfaith Network for Earth Concerns, (503) 244-8318,[email protected], www.emoregon.com.

E. Place-Based Projects and Programs

Place-based projects are the result of grassroots organizing by religious groupsalong watersheds and rivers, and in particular bioregions. Environmentalorganizations can offer support to these projects through speakers, informa-tion, resources, workshops, and contacts. For example, the National WildlifeFederation has provided Backyard Wildlife Habitat resources and programs forHabitat for Humanity (a parachurch organization) on environmentally sensitivelandscaping; for more information, see National Wildlife Federation’s websiteat www.nwf.org.

Some place-based projects and organizations are:The Columbia River Pastoral Letter Project in the Pacific Northwest and

Canada is the result of 12 Roman Catholic bishops coming together to protectthe Columbia River watershed, which they say has been irresponsibly dammed,polluted, and over fished. After consulting with scientists, environmentalists, andsocial leaders in the region, the bishops produced a comprehensive statemententitled “The Columbia River Watershed: Realities and Possibilities” thatincludes a ten-point plan to protect the watershed. The pastoral letter, “TheColumbia River Watershed: Caring for Creation and the Common Good,” wasdistributed in 2001.They plan to produce educational aids, including a video,coffee table book, and study guide to accompany the pastoral letter in an effort toraise awareness in the region. For more information see www.columbiariver.org.

The Minnesota Earth Sabbath Team, an ecumenical partnership of churches,



To live we must dailybreak the body andshed the blood ofCreation. When we dothis lovingly, knowing-ly, skillfully, reverently,it is a sacrament.When we do itgreedily, clumsily,ignorantly,destructively, it isa desecration. By such desecration wecondemn ourselves tospiritual and moralloneliness, and others to want.

Wendell Berry 23

strives to stimulate communities of faith to recognize care for creation throughworship and liturgy, education, and community relations. They produced achecklist called “How River Friendly is Your Faith Community?” for churchesalong the Minnesota River in order for them to become a River FriendlyCongregation. For more information contact Sister Gladys Schmitz, MinnesotaEarth Sabbath Team, (507) 389-4114.

Tangier Watermen’s Stewardship for the Chesapeake is a faith-based groupworking on environmental protection for the Chesapeake Bay. TangiersIslanders have responded favorably to Biblically-based messages about protect-ing the environment, and have been inspired to create stewardship initiativesfor the Chesapeake Bay. A video documenting their efforts has been produced,and a radio program called “Preaching the Environment” can be heard atwww.wamu.org/NEW_WEB/mc/shows/mcarc_001014.html. For more informa-tion, contact Tangier Watermen’s Stewardship for the Chesapeake, P.O. Box242, Tangier, VA, 23440.

Members of Community Lutheran Church in Sterling, Virginia, began aHedgerow Habitat Trail in 1994 in response to their concern to care for God’screation. The habitat restoration project includes soil and watershed protectionfor the Chesapeake Bay, as well as signs from the Psalms that mark the walkingtrail and educational programs. For more information, contact CommunityLutheran Church, 21014 Whitfield Place, Sterling, VA, 20165, (703) 430-6006.

The Sabbath Project (a special program of the Western North CarolinaAlliance, a coalition of environmental groups) is forming bridges between thereligious community and the environmental movement in the southernAppalachia region. The Sabbath Project works through ministry, sermons,nature walks, advocacy efforts, and an annual leadership conference to protectthe bioregion’s habitat. They are currently focusing on forest protection andclean air legislation. For more information, contact Brian Cole, The SabbathProject, (828) 771-3749, [email protected].

F. Issue Initiatives

Many religious organizations and denominations are working together onspecific environmental problems. In addition, many denominations havewritten declarations on environmental issues and have drafted strategies forsolutions. These strategies include legislative actions, institutional changes,and education programs. Environmental groups can offer assistance with anyof these arenas.

Examples of groups and organizations working on environmental issues:One of the largest efforts underway is a campaign to address the issue

of global warming. The Eco-Justice Working Group of the National Council ofChurches, has launched an Interfaith Global Warming Network and ClimateChange Campaign They have produced a briefing paper with questions andanswers about science, public policy, and faith in relation to global warming.They also provide training for religious leaders, information and strategy pack-ets, and suggestions for taking up the cause of global warming as a religious



issue in congregations and public policy. Another way to address globalwarming is through energy conservation; churches can become a NationalCouncil of Churches Energy Stewardship Congregation (see their website atwww.webofcreation/energystewardship/congregations to find out more about thisprogram) or an EPA Energy Star Congregation (www.epa.gov/congregations).The Episcopal Power and Light Project (www.regenerationproject.org) ishelping individuals and institutions establish energy conservation programsand purchase “green energy” in California. Similar efforts are underway by aninterfaith coalition called Partners for Environmental Quality in New Jersey;they can be reached at (973) 635-6067. The Interfaith Coalition on Energy inPhiladelphia, PA, has produced excellent resources on energy conservation, onecalled Conscientious and Economic Use of Energy by Congregations (2000);they can be reached at (215) 635-1122.

Another issue initiative underway by religious and environmental advocatesis on forest protection. A large, diverse group of primarily Christian and Jewishorganizations and denominations has made a substantial difference in efforts toencourage drafting and implementation of a federal policy to protect roadlessareas in national forests. They have met face-to-face with policy makers, testifiedin many field hearings, and participated heavily in generating an unprecedentednumber of comments on the draft roadless rule. Their large, group letters to theAdministration were very helpful in encouraging strengthening of the roadlesspolicy. Contact Suellen Lowry at (707) 826-1948 or [email protected] this effort. The World Stewardship Institute (WSI), an organization thatlinks business, science, and faith communities together for the cultivation ofenvironmental stewardship, is working on reforestation projects. They publisha newsletter on their collaborative efforts called EcoStewards and provide anaction alert e-mail service. For more information, contact World ResourcesInstitute at (707) 573-3160, [email protected], www.ecostewards.org.Affiliated with WSI, the Religious Campaign for Forest Conservation (RCFC)is a coalition of Jewish and Christian clergy and religious leaders who havecalled for the halt of logging of old growth forests and commercial logging onpublic lands. They host conferences and have also compiled religious declara-tions and statements on forest conservation. For more information, contactFred Krueger, Religious Campaign for Forest Conservation, (707) 573-3162,[email protected].

Sprawl issues are being addressed by the interfaith community in Detroit,MI, by the Metropolitan Organizing Strategy for Enabling Strength (MOSES).They send speakers throughout Southeast Michigan to talk about the moralimplications of sprawl. This coalition plans to lobby the state government ondevelopment and transportation issues. For more information, contact theMetropolitan Organizing Strategy for Enabling Strength at (313) 838-3190.

The issue of environmental justice and environmental racism is beingaddressed by local initiatives and coalitions in urban and rural areas aroundthe country. On the national level, the Eco-Justice Working Group of theNational Council of Churches has an Environmental Justice Covenant Program(www.webofcreation.org/ncc/wgcong), and many denominations have environ-

The spiritual connec-tions between peopleand land are as realand as important asthe ecological rela-tionships betweenspecies of plants andanimals. For thisreason, we need tolook for ways inintegrate our scientificunderstanding with amore intuitive, spiritualway of experiencingnature.

Herbert Schroeder 25



God, our Creator

You have given usThe earth,The sky and the seas.

Show us the wayTo care for the earth, Not just for todayBut for ages to come.

Let no plan or workOf ours damageOr destroyThe beauty of your creation.

Send forth your spirit To direct us,To care for the earthAnd all creation.

Columban Fathers

mental justice coordinators. An example of one local effort is in SouthPhiladelphia, where Reverend Tyrone Kilgoe, pastor of the New ComfortBaptist Church, Philadelphia, PA, is leading members of his congregation in thestruggle against toxic hazards. They are working with the South PhiladelphiaInterdenominational Fellowship of Churches to educate African American con-gregations about how toxic chemicals are devastating to the local community.New Comfort works with Clean Water Action, a national environmentalorganization. 24

G. Lifestyle Education Programs

Many faith-based organizations and denominations have not only producedresources, curricula and educations programs about environmental issues, theyare partnering with environmental organizations to educate people on how tomake lifestyle changes that are more sustainable for the planet. The volunteersimplicity movement is an important are that advocates for behaviors andactions people can take on behalf of the environment.

A selection of educational organizations and resources:Alternative for Simple Living is a non-profit organization that started in

1973 to teach people of faith how to challenge consumerism and live moresimply. They publish Simple Living 101, a “toolkit” that features motivationalspeeches, workshops, events, study groups, and simplicity circles concerningvoluntary simplicity. For more information, contact Alternatives for SimpleLiving, (712) 274-8875 or (800) 821-6153, [email protected],www.simpleliving.org.

The Center for a New American Dream helps individuals and institutionschange the way they consume to enhance quality of life and protect theenvironment. In 2001, they launched Turn the Tide, a program of nine actionsthat individuals can take in their daily lives that has a positive impact on theenvironment. As people take these actions and log on the website, thecumulative effect is tallied to chronicle the positive impact that these changescan make. For more information and other simple living ideas and resources,contact the Center for a New American Dream, (301) 891-3683,[email protected], www.newdream.org.

The Household EcoTeam Workbook and Program from the Global ActionPlan is another resource faith-based communities have found to be useful. Thisworkbook encourages people to go step-by-step to reduce waste, water, andenergy, and to incorporate lifestyle changes in order to become responsiblestewards. For more information, contact Global Action Plan, (914) 679-4830,info@GlobalActionPlan, www.GlobalActionPlan.org.

The grassroots Earth Literacy movement (based on the work of PierreTeilhard de Chardin, Thomas Berry, Brian Swimme, and Matthew Fox, amongothers) is an effort to live the philosophies of the “new cosmology of theUniverse Story,” also known as “creation spirituality” and “creation theology.”Earth Literacy is an interfaith, interdisciplinary, experiential curriculum, where-



by students learn how to apply this “new cosmology of the ecozoic era” bylearning about ecological sustainability and how to live lightly on earth. TheEarth Literacy academic programs at Saint Mary of the Woods College inIndiana and Genesis Farms in New Jersey are wonderful ways to explorewisdom traditions, religious practices, bioregionalism, and ecological lifestyle.For more information, contact Sister Mary Dolan at Saint Mary of the Woods,(812) 535-5160, and Sister Miriam McGillis at Genesis Farm, (908) 362-6735,www.globaleduc.org/genfarm. For more information about Earth Literacy ingeneral, contact Sue Levy, Earth Literacy Web, (510) 595-5508, [email protected], www.spiritualecology.org.

Spirit in Nature is an interfaith organization that developed ten differentnature trails representing the world’s major religion at Middelbury College,Vermont. Each trail features scriptural passages or poetry about how thattradition relates to nature. Spirit in Nature also conducts interfaith educationand action workshops on topics such as bioregionalism, sustainable living,global warming, and natural history. For more information, contact Rev. PaulBortz, Spirit in Nature, (802) 388-7244, www.spiritinature.com.

H. Theological Explorations and Practices

Many religious educational institutions and organizations are taking a look atthe theory and theology of environmental ethics. In addition, many of theworld’s religions are looking at how to put environmental ethics into practiceon a local and global level. Environmental organizations can support and assistthese efforts.

Academic programs and organizations that are engaging in environmentaland global ethics:

Theological Education to Meet the Environmental Challenge (TEMEC)began in 1992 to assist seminaries, schools of theology, college and universitiesin making ecological integrity and social justice a central focus of religiouseducation. They host professional development conferences, operate as acoalition of theologians and educators working on eco-justice concerns, andassist the next generation of religious leaders to get ministry training that caresfor both people and the earth. For more information about TEMEC, seewww.webofcreation.org/temecpage/temec.

The Institute for Global Ethics provides workshops and curriculum to teach-ers and institutions on incorporating ethical behavior, including environmentalethics, into decision-making and action. They also analyze trends about ethicsand recently produced a study called Reaching Out: Broadening College-Student Constituencies for Environmental Protection. This report is availableon their website at www.globalethics.org/reaching_out.pdf.

The American Academy of Religion (AAR) hosts a Religion and EcologyGroup that examines the relationship between environmental issues and religiousethics from an academic and scholarly perspective, and presents papers at theirannual conference. For more information about the AAR’s Religion and

A Prayer forConservation

Giver of life andall good gifts:

Grant us alsowisdom to use onlywhat we need;

Courage to trust yourbounty;

Imagination topreserve ourresources;

Determination todeny frivolous excess;

And inspiration tosustain throughtemptation.

Patricia Winters 26



We join with the Earthand with each other

To bring new life to the land

To restore new life tothe land

To restore the waters

To refresh the air


To renew the forests

To care for the plants

To protect the creatures

We join with the Earth and with each other

To celebrate the seas

To rejoice in thesunlight

To sing the song of the stars


To recreate the humancommunity

To promote justice and peace

To remember ourchildren

We join with the Earth and with each other

We join together asmany and diverseexpressions of oneloving mystery,for the healing of theEarth and the renewalof all life.

UN Environmental Sabbath Program 27

Ecology Group, see www.aarweb.org, or call AAR at (404) 727-2049. The American Scientific Affiliation, a fellowship of Christian scientists, has

published dozens of articles and papers on environmental topics in theirjournal; for more information, they can be reached at www.asa3.org, [email protected], or call (978) 356-5656.

In the global arena, a ten-part conference series was held at the HarvardCenter for the Study of World Religions in 1996-1998. These conferences,organized by Mary Evelyn Tucker and John Grim, along with a team of spe-cialists, brought together over 800 scholars and environmental activists toexamine the world’s religions regarding their views of nature, ritual practices,and ethical constructs. Summary papers from this series are available in EarthEthics, a newsletter from Center for Respect for Life and the Environment(CRLE); contact CRLE at (202) 778-6133, [email protected], www.crle.org. Booksfrom the conferences are being published in a ten-part series from the HarvardCenter of World Religions, and are available through Harvard University Pressat (800) 448-2242. For information on Harvard’s Religions of the World andEcology website, see www.hds.harvard.edu/cswr/ecology.

The Forum on Religion and Ecology (FORE) was formed to continueresearch, education, and outreach that was initiated during the Harvard confer-ence series. FORE has held conferences on World Religions and Animals,Nature Writers and the Ecological Imagination, and the Epic of Evolution andWorld Religions. It has also been conducting workshops for high schoolteachers and participating in the greening of seminary education. It helpedproduce an interreligious booklet with the United Nations EnvironmentProgramme (UNEP) called Earth and Faith: A Book for Reflection and Actionthat can be used in congregations for services or discussion groups. For moreinformation about Forum on Religion and Ecology, contact (617) 332-0337,[email protected], http://education.harvard.edu/religion. To orderthe UNEP booklet Earth and Faith, contact (212) 963-8210,[email protected], www.rona.unep.org.

The Sacred Gifts for A Living Planet is a project of World Wildlife Fund(WWF) and the Alliance of Religions and Conservation to encourage, secure,and celebrate conservation actions by the world’s major religions. This initia-tive represents a further development of WWF’s relationship with the world’smajor religions since they gathered in Assisi, Italy, in 1986 to discuss religions’involvement in biodiversity and habitat protection. (The Assisi Declarations:Declarations on Religions and Nature (1985, 1994) is available from WorldWildlife Fund.) The Sacred Gifts are conservation actions taken by the majorreligions for the preservation of biodiversity, promotion of sustainable resourceuse, or reduction of pollution and wasteful exploitation of resources; theactions also relate to advocacy, education, health, land and assets, and media.For more information about the Sacred Gifts project, see World Wildlife Fund’swebsite at www.panda.org/livingplanet/sacred_gifts.

The Earth Charter is a comprehensive document of new global ethicalguidelines, completed after eight years of deliberation with more than 100,000people in 51 countries, and 25 global leaders in environment, business, politics,

40 Building Partnerships with the Faith Community from The Biodiversity ProjectChapter III: Types of Activities

religion and education. The four general principles of the charter are:respect Earth and life in all its diversity; care for the community of life withunderstanding, compassion, and love; build democratic societies that are just,sustainable, participatory and peaceful; and secure Earth’s bounty and beautyfor present and future generations. The Earth Charter Campaign is underwayin the United States and internationally to introduce the charter to the UnitedNations in 2002, 10 years after the Rio Summit. A campaign kit and moreinformation is available through the U.S. Earth Charter Campaign website atwww.earthcharter.org, or through the U.S. Earth Charter Secretariat, Centerfor Respect for Life and the Environment at (202) 778-6133, [email protected],www.crle.org.

Probably the mostbasic mistake inoutreach to religiousgroups is theassumption thatall are the same,all agree with eachother, or all havethe ability to speakfor each other. Evenwithin seeminglysimilar parts of thereligious community,there can be signifi-cant differences.

Building Partnerships with the Faith Community from The Biodiversity Project 41 Chapter IV: Aspects of U.S. ReligiousCommunity

IV. Introduction to Aspects of the U.S. Organized Religious Community

A. Diversity of U.S. Spiritual Community

Probably the most basic mistake in outreach to religious groups is the assumptionthat all are the same, all agree with each other, or all have the ability to speak foreach other. Religious communities are as diverse as any other large community—often more so. Even within a particular denomination, there can be a great dealof difference. Yet clergy and lay individuals in various religious traditions arefinding spiritual reasons to make caring for God’s creation a priority.

If possible, take time to learn about the faith tradition and denomination ofthe person with whom you are seeking a dialogue, perhaps by doing a littleresearch on the web, at a public library, or at the library of a local congrega-tion. But don’t think you fully understand a belief system just by reading aboutit for a few hours. The value of such research is to gain an appreciation for thecultural and historical contexts of the beliefs that an individual holds.

The United States is a religiously pluralistic society.28 Most people in the U.S.identify themselves as Christian. However, many Jews, Muslims, Buddhists,Hindus, American Indians, and other religious groups in the U.S. continue topractice their original spiritual traditions. For example, according to the WorldAlmanac, there are over 3.3 million members of Islam in the U.S., and over1.2 million Buddhists, a number that is rapidly growing.29 Many of thesenon-Christian groups have grown in the last 30 years, in part due to landmarkchanges in the immigration laws in 1965. In addition, the U.S. Christiancommunity has diversified; the number of different Christian denominationshas grown from 20 in the year 1800 to about 900 today.30 According to the1996 Encyclopedia of American Religions, there are over 1,500 religiousorganizations in the United States.

Within individual religious traditions there is also diversity. Approach eachgroup with which you work as its own entity—recognizing that even withinseemingly similar parts of the religious community, there can be significantdifferences. Churches from the same denomination in the same town may bestrikingly different from one another. Furthermore, similar-sounding denomi-nations can have important differences. For instance, at times there are theologicaland policy differences between American Baptists and Southern Baptists,members of the Presbyterian Church (U.S.A.) and the Reformed PresbyterianChurch, conservative and reformed Jews, Evangelical and non-EvangelicalChristians, and so on.

Various Jewish and Christian faith traditions go to different sources for theirtheological bases: for Evangelicals and Protestants, the focus is on Biblicalscripture (Hebrew and Christian); for Catholics, the focus is also Biblical scriptureand church teachings; and for Jews, the focus is Hebrew scripture and the

C H A P T E R F O U R

Chapter IV: Aspects of U.S. ReligiousCommunity


ongoing traditions of halachah (law) and aggadah (explications/moral reasoning).Moreover, denominations work differently with regard to decision making on

policies. Some are top down from the headquarters level, while others providefor individual congregational autonomy.

One aspect of diversity in the religious community is the variety of approachesto evolution. Many congregations and religious leaders fully accept evolution;for others, the very term is an anathema. A number of congregations talkabout “caring for God’s Creation,” but they may mean very different things bythat term. Find out what is and is not acceptable for a given congregation—understanding at the same time that groups all across the evolution/creationspectrum may still be supportive of biodiversity, though for different reasons.

Religious groups also have a variety of stances about abortion, birth control,and other family planning issues. While discussions of population issues andtheir relationship to biodiversity concerns should not be considered off limits,such discussions are sensitive and probably should wait until you have builtyour relationships with religious leaders. In some cases, religious leaders willwant to address environmental concerns as part of a broader “pro-life” agenda,an argument that can be extremely persuasive. It is important, however, thatreligious leaders, rather than secular environmental groups, raise such themes.

Another aspect of the diversity of religious life is the broad spectrum ofreactions to interfaith coalitions. Some communities—especially the Jewishcommunity—prefer to work in interfaith coalitions. Others, especiallyEvangelical churches, typically prefer to work independently. It is important torespect these differences and to encourage participation that is appropriate fora given congregation or leader. Some congregations and institutions worry thatenvironmental groups or interfaith coalitions around environmental issuesmight be associated with “New Age” or “pagan” religious practices; othercongregations welcome dialogue with earth-based traditions or new religions.Groups like the Evangelical Environmental Network can help you withmaterials that explain biblically-based reasons for “caring for creation.” Besure not to pressure people to work publicly with any individuals or groupsthat might compromise their religious beliefs.

B. Profiles of Faith-Based Organizations

What follows is just a short listing of active faith-based groups and projects.We know there are many others, and we urge you to seek them out. For moredetailed information about specific denominations, including numbers ofmembers, demographic information, history, and beliefs, please see theorganizations’ websites and the National Council of the Churches of Christ’sYearbook of American & Canadian Churches. Two other sources for thisinformation are the websites www.beliefnet.com and www.adherents.com.

Many of the denominations and organizations listed below publish a varietyof conservation resources, including congregational liturgy and study guides,curriculum, information for individual actions, and items pertaining to publicpolicy advocacy. These resources are continually evolving, so please contact the



organization for current resources. Umbrella websites that list resourcesinclude:

• Coalition on the Environment and Jewish Life, www.coejl.org;

• Evangelical Environmental Network,www.esa-online.org/een;

• Forum on Religion and Ecology,http://environment.harvard.edu/religion/;

• National Council of the Churches of Christ in the U.S.A.Eco-Justice Working Group,www.webofcreation.org/ncc/Workgrp.html;

• National Religious Partnership for the Environment, www.nrpe.org;

• U.S. Catholic Conference Environmental Justice Program, www.nccbuscc.org/sdwp/ejp/index.htm; and

• Web of Creation, www.webofcreation.org.

To order materials, contact the organizations directly. Also, many items areavailable through the National Council of Churches’ Environmental JusticeResource List; for a copy of this free list, call their office at (800) 762-0968and ask for item number EJ 9705.

1. Christian Denominations and Organizations

American Baptist Church

American Baptist ChurchNational MinistriesP.O. Box 851Valley Forge, PA 19482-0851(800) ABC-3USA ext. 2400www.abc-usa.org

For resource information:www.nationalministries.org/mission/church_resources.cfm

Ecology is one of the American Baptist Church National Ministries pro-grams. The General Board passed a “Resolution on Individual Lifestyle forPersonal Responsibility” in 1990. They have also produced a brochure on eco-logical lifestyle resources called Planet Earth: 8 Loving Ways to Care for It, abook entitled The Best Preaching on Earth: Sermons on Caring for Creation(by Stan LeQuire, 1996), a handbook on stream restoration called LivingWaters: How to Save Your Local Stream, and a Bible study curriculum calledOur Only Home, Planet Earth (1990).



The American Baptist Church is divided into 35 regions within the U.S., withcongregations in each region. Call local American Baptist churches for thephone number of the local regional ABC office. When talking with the regionaloffice, ask for names of people who are “environmental justice coordinators”or involved in efforts related to “caring for God’s creation.” American Baptistclergy use the title “doctor” or “reverend” or “reverend doctor.”

Catholic Church

National Conference of Catholic Bishops/United States Catholic ConferenceOffice of Social Development & World PeaceWalt Grazer3211 Fourth Street, NEWashington, DC 20017-1194(202) 541-3160www.nccbuscc.orgPortion of website pertaining to conservation:www.nccbuscc.org/sdwp/ejp/index.htm

For resource information and ordering: (800) 235-8722

Other Catholic programs:

National Catholic Rural Life ConferenceBob Gronski4625 Beaver AvenueDes Moines, IA 50310(515) 270-2634 www.ncrlc.com

Catholic Conservation Centerhttp://conservation.catholic.org

The U.S. Catholic Conference (USCC) is one of the key organizations of theCatholic Church, and is a member of National Religious Partnership for theEnvironment. The USCC has policy in some, though not all, areas pertainingto conservation. The further the environmental issue gets away from a socialjustice question, the more difficult the stretch. Catholic colleges have for manyyears had courses about philosophy and the environment, and many Catholic

Our task is nothing less than to join God in preserving, renewing and fulfilling the creation. It is to relate tonature in ways that sustain life on the planet, provide for the essential material and physical needs of allhumankind, and increase justice and well-being for all life in a peaceful world.

American Baptist Policy Statement on Ecology (1989)



retreat centers are hosting ecology programs and incorporating sustainableagriculture and forestry practices (see Resources section). The NationalCatholic Rural Life Conference, over 75 years old, has a wonderful 1972 state-ment on the environment, and currently has a sustainability program.

The Catholic Church has numerous resources, including Renewing the Faceof the Earth: A Resource for Parishes (1994), another parish resource kit enti-tled Peace with God the Creator, Peace with All Creation (1995), and Let theEarth Bless the Lord: God’s Creation and Our Responsibility: A CatholicApproach to the Environment (1996) which contains eleven criteria forbecoming a “St. Francis Model Parish.”

The Catholic community is very diverse. There are over 60 million peopleactive in the U.S. Catholic community. Thirty percent are Hispanic, and massis celebrated every day in 50 different languages. There are both institutionaland lay levels of authority within the U.S. Catholic Church. They carry on aparallel effort. The institutional layers of authority include Bishops, CatholicConference Directors, diocese personnel, and individual clergy.

There are 180 U.S. Catholic dioceses; look for them in the phone book inmajor cities in the state. Within the diocese, ask for the Catholic Charitiesdirector or the social action or social concerns director. Also, the local socialaction director can contact the U.S. Catholic Conference D.C. office for namesof local people who’ve shown an interest in environmental issues (by takingsuch steps as ordering materials from the U.S. Catholic Conference or attendinga conference). The other major institutional player is the state CatholicConference director; these individuals are legislative and public policy focused.These directors work for the Bishops and have direct access to them. Theyoften are located in state capitols. Finally, every diocese has parishes (individualchurches). Call priests and ask if they know of people who may be interested.Don’t be put off if the priest is very busy; many are overworked. Catholicclergy use the title “father.” Use the term “Catholic community” when askingCatholic leaders to help you find people with an interest in your work.

I should like to address directly my brothers and sisters in the Catholic Church, in order to remind them oftheir serious obligation to care for all of creation. The commitment of believers to a healthy environment foreveryone stems directly from their belief in God the Creator, from their recognition of the effects of originaland personal sin, and from the certainty of having been redeemed by Christ. Respect for life and for thedignity of the human person extends also to the rest of creation, which is called to join man in praising God.(cf. Ps 148:96)

In 1979, I proclaimed Saint Francis of Assisi as the heavenly Patron of those who promote ecology...Heoffers Christians an example of genuine and deep respect for the integrity of creation. As a friend of the poorwho was loved by God’s creatures, Saint Francis invited all of creation — animals, plants, natural forces,even Brother Sun and Sister Moon — to give honour and praise to the Lord. The poor man of Assisi gives usstriking witness that when we are at peace with God we are better able to devote ourselves to building upthat peace with all creation which is inseparable from peace among all peoples.

The Ecological Crisis, A Common Responsibility, Message of His Holiness Pope John Paul II for theCelebration of the World Day of Peace, 1 January 1990.



The lay groups are much freer to take positions than the U.S. CatholicConference, and much work gets done in the lay groups, such as Pax Christi(headquartered in Erie, PA) and the National Council Conference of CatholicWomen. On the other hand, when someone speaks with the authority of theinstitution, that carries a great deal of weight, in part because Bishops and othersin the institutional hierarchy often have a relationship with members of Congress.

Church of the Brethern

Church of the Brethern David RadcliffShantilal Bhagat1451 Dundee AvenueElgin, IL 60120(800) 323-8039 ext. 227www.brethern.orgPortion of the website devoted to creation care: www.brethern.org/genbd/witness/CareforCreation.htm

The Church of the Brethren is divided geographically into 23 regionaldistricts and congregations within these districts. At the national level, theBrethren Witness office coordinates efforts in the areas of peace and justice,care for creation, legislative advocacy, and hunger relief. The Brethren Witnessoffice also has a wide range of care of creation resources available for indi-vidual and congregational use, including their 1995 newsletter focusing onbiodiversity called Between the Flood and the Rainbow.

Church of Christ, Scientist (Christian Science)

The First Church of Christ, Scientist175 Huntington AvenueBoston, MA 02115(800) 288-70990www.tfccs.com

Other Christian Science resources:

Exploring Practical Spiritualitywww.spirituality.com

Why should Christians care about the environment? Simply because we learn in Genesis that God has prom-ised to fulfill all of creation, not just humanity, and has made humans the stewards of it. More importantly,God sent Christ into the very midst of creation to be ‘God with us’ and to fulfill the promise to save humankindand nature.

Creation: Called to Care, Statement of the Church of the Brethren 1991 Annual Conference.



Christian Science Monitorwww.csmonitor.com

Recent articles from The Christian Science Journal (July 2000) entitled“Spiritual Activism and the Environment” and “Ecology and Spirituality”illustrate a Christian Science approach to issues such as pollution and loss ofbiodiversity through prayer and incorporating spiritual principles in the waywe live our lives.31 The Christian Science Monitor is a Pulitzer Prize winningindependent daily newspaper with an international circulation. Its coverage ofenvironmental issues has won consistent praise from environmental groups,because stories are typically well researched, thoughtful, and often presented in aglobal context. Its editorials have supported protection for Alaskan wilderness,and strong environmental protection laws. Its editorial stance has been describedin environmental circles as “morally conservative and socially progressive.”

Each local church within Churches of Christ, Scientist is a democraticallygoverned branch of The Mother Church. Churches of Christ, Scientist, do nothave ordained clergy. Instead, services are conducted by two Readers who areelected from and by members of the local church. A volunteer clerk usuallyhandles church administration and correspondence, and the clerk is probablythe best first point of contact for outreach to invite participation in interfaithevents or community activities. Also, Christian Science Reading Rooms arebookstores open to the public, and they have a variety of resources that may behelpful for environmental leaders.

Church of Jesus Christ of Latter-day Saints (Mormons)

Church of Jesus Christ of Latter-day Saints47 East South Temple StreetSalt Lake City, UT 84150(801) 240-1000www.lds.org

According to a report on the environmental positions of the thirty largestChristian denominations in the U.S., the Church of Jesus Christ of Latter-daySaints (LDS) is identified as taking a policy of “inaction.” This is in keepingwith their largely insular approach to community affairs outside its own mem-bership. However, members within the LDS faith are taking a more progressivestand as demonstrated by an anthology called New Genesis—A Mormon

“Arctic regions, sunny tropics, giant hills, winged winds, mighty billows, verdant vales, festive flowers andglorious heavens, —all point to Mind, the spiritual intelligence they reflect. The floral apostles are hieroglyphsof Deity... Suns and planets teach grand lessons. The stars make the night beautiful, and the leaflet turnsnaturally toward the light.”

“Some lessons from nature,” in Science and Health with Key to the Scriptures by Mary Baker Eddy



Reader on Land and Community. This anthology contains over forty essayswritten by Mormons in good standing, about how the natural world hasenhanced their spirituality, and how the LDS faith promotes wise stewardship.It should also be noted that within the discourses of Brigham Young there aremany gems of ecological thought and wise words on the value of sustainablecommunity.

The Church of Jesus Christ of Latter-day Saints is governed by the offices of theFirst Presidency and the Quorum of the Twelve Apostles, who speak for the churchand are considered to be church prophets. Clergy leaders are called bishops.

Episcopal Church

The Episcopal Church CenterMartha GardnerJack Winder815 Second AvenueNew York, NY 10017(212) 867-8400(800) 334-7626www.ecusa.anglican.orgPortion of website dedicated to environmental stewardship: www.ecusa.anglican.org/peace-justice/environmental.html

Other Episcopal programs:

Episcopal Power and LightRev. Sally Binghamc/o Grace Cathedral1100 California StreetSan Francisco, CA 94108www.theregenerationproject.org

Here is declared the Creator of all that is good and beautiful. I have looked at majestic mountains risingagainst a blue sky and thought of Jesus, the creator of heaven and earth. I have stood on a spit of sand in thePacific and watched the dawn rise like thunder—a ball of gold surrounded by clouds of pink and white andpurple—and thought of Jesus, the Word by whom all things named …What then shall you do with Jesus thatis called Christ? This earth is his creation. When we make it ugly we offend him.

President Gordon B. Hinkley, Current Prophet of the Church of Jesus Christ of Latter-day Saints

Thou shalt be diligent in preserving what thou hast, that thou mayest be a wise steward; for it is the free giftof the Lord thy God, and thou art his steward.

Doctrine and Covenants 136:37



Episcopal Diocese of MinnesotaMinnesota Episcopal Environmental Stewardship CommissionHoly Trinity ChurchBox 65Elk River, MN 55330www.env-steward.com

The Episcopal Church is governed by the General Convention (a legislativebody composed of a House of Bishops and House of Deputies that meets everythree years). The Executive Council implements policies and programs adoptedby the General Convention. The Committee on Peace, Justice & Integrity ofCreation reports to the Executive Council, as part of the Peace & JusticeMinistry. There is also an Episcopal Public Policy Network and an EpiscopalEnvironmental Coalition. The Episcopal Power and Light Project has beeninstrumental in converting churches to “green energy” and supporting energyefficient practices. The Minnesota Episcopal Environment StewardshipCommission provides a forum for reflection and discussion of ecological concern.The church publishes two environmental curriculum: Love They Neighbor:Parish Resources for Faithfulness in Creation (1991), available from the Dioceseof Washington, (202) 537-6546; and One God, One Family, One Earth:Responding to the Gifts of God’s Creation, available from (800) 903-5544.

There are about 100 Episcopal dioceses around the country, usually head-quartered in major metropolitan areas. Within each diocese are congregations.Call the diocese and ask if it has an environmental committee; or for the nameof people who work on social justice issues. The clergy for Episcopal diocesesare rectors or priests and usually use the title of “father” or “reverend.”

Evangelical Christians

Evangelical Environment NetworkRev. Jim Ball680 I Street, SWWashington, DC 20024(202) 554-1955(800) 650-6600www.creationcare.org

This Conference: “(a) reaffirms humans are both co-partners with the rest of Creation and living bridgesbetween heaven and earth, with responsibility to make personal and corporate sacrifices for the good of allCreation;” (b) recognizes that the loss of natural habitats is a direct cause of genocide amongst millions ofindigenous peoples and is causing the extinction of thousands of plant and animal species. Unbridled capital-ism, selfishness, and greed cannot be allowed to pollute, exploit, and destroy what remains of the earth’sindigenous habitats; “(c) prays in the Spirit of Jesus Christ for widespread conversion and spiritual renewal inorder that human beings will be restored to a relationship of harmony with the rest of Creation.”

Resolution of Episcopal Bishops at the 1998 Lambeth Conference, London.



Evangelicals do not necessarily belong to any particular denomination.Evangelical Christians can be found within various Christian denominations(e.g., Presbyterians, Lutherans, Foursquare, Assembly of God, SouthernBaptist); or many attend churches that are not affiliated with a denomination(e.g., Cornerstone, Gospel Outreach). As is typical of all faiths and denomina-tions, there is a great deal of variety among Evangelicals.32 EvangelicalChristians can be at various places along the political spectrum. Some comefrom a Pentecostal (also known as “speaking-in-tongues”) or charismatic tradi-tion, but many do not.

Another type of religious organization (not necessarily Evangelical) is theparachurch.33 Since many Protestant churches are smaller, non-denominational,independent or less organized than mainline denominations, special interestgroups have been created to serve specific populations or to champion specificcauses. Since World War II, these groups have been called parachurch groups.They often work along side churches to give members an opportunity to beinvolved in projects such as house building (Habitat for Humanity), sustainabledevelopment (World Vision), medical service (NW Medical Teams) and youthoutreach (Young Life), service projects (Target Earth) or environmentalactivism (Christians for Environmental Stewardship). Parachurch groups areusually membership-based with strong fundraising programs. In one way, theycompete with local churches for members’ time, money, and energy. While thiscan cause some tension between church and parachurch organizations, mostrealize that individual churches do not have the capacity to duplicate theimportant work these organizations provide. Church-based environmentalstewardship activists can sometimes be identified through the leadership andmembership of sympathetic parachurch groups.

The Evangelical Environmental Network (EEN) is made up of both individ-ual members and evangelical organizations who work with EEN to implementcreation-care projects appropriate to their ministries. The EvangelicalEnvironmental Network is active on endangered species, old growth forestprotection, clean air, and takings issues. The Evangelical EnvironmentalNetwork is a member of the National Religious Partnership for theEnvironment. They also produce a number of resources including: CreationCare magazine (formerly known as Green Cross); booklets such as Biblicaland Scientific Perspectives on Species Protection and Assessing the Ark: AChristian Perspective on Non-Human Creatures and the Endangered SpeciesAct; a starter kit for churches called Let the Earth be Glad; an idea packetcalled Your Church Outdoors; and a book called The Best Preaching on Earth:Sermons on Caring for Creation (1996).

Other Evangelical environmental organizations:

Christian Environmental Councilwww.targetearth.org/CEC.htm

The Christian Environmental Council (CEC) is an evangelically-focused groupof leaders committed to serving the church and society in all matters concerning



the care of creation; they are also dedicated to promoting a biblical approach toenvironmental issues. The council provides a forum to discuss mutual concerns,a structure to facilitate joint action, and a platform to express common views.The Christian Environmental Council has strong resolutions and policy state-ments on endangered species, “takings,” forests, and global climate change.

Target EarthGordon Aeschliman990 Buttonwood Street, 6th floorPhiladelphia, PA 19123(215) 236-4340www.targetearth.org

Target Earth is a national movement of individuals, churches, college fellow-ships, and Christian ministries motivated by the biblical call to be faithfulstewards of everything God created—to love our neighbors as ourselves andto care for the earth. Their ministry is to serve the poor as well as work onenvironmental restoration projects and protect endangered ecosystems here andabroad. They build alliances with environmental organizations, and provideservice projects, conservation programs, and academic programs. They alsopublish a magazine called Target Earth: Serving the Earth, Serving the Poor.

Christians for Environmental StewardshipPeter IllynP.O. Box 877La Center, WA 98629(360) [email protected]

Christians for Environmental Stewardship is to committed to love, serve, andprotect all God's creation. Their members live out the Biblical mandate to“speak out for those who cannot speak for themselves” (Proverbs 31:8).Christians for Environmental Stewardship conduct campus programs, outreachprograms, and speaker tours; they also attend Christian rock concerts to reachChristian youth about environmental issues.

Au Sable Institute Peter Bakken, Cal DeWittAu Sable InstituteOutreach Office731 State StreetMadison, WI 53703(608) [email protected]



Au Sable Institute of Environmental Studies focuses on Christian environ-mental stewardship. They provide academic programs for colleges anduniversities, environmental education programs for children, and informationservices for churches and denominations. They are a source of many resources,including: a creation awareness packet called Your Church as a CreationAwareness Center, a curriculum called Let Them Praise: Developing anEnvironmental Education Program that Honors the Creator (1998); booksentitled Evangelicals and the Environment: Theological Foundations forChristian Environmental Stewardship (1993), Earth-Wise:A Biblical Responseto Environmental Issues (1994), Ecology, Justice and Christian Faith: A CriticalGuide to the Literature (1995); Caring for Creation: Responsible Stewardshipof God's Handiwork (1998), and Evocations of Grace: Writings on Ecology,Theology, and Ethics (2000); and a video and study guide called FaithfulEarthkeeping: The Church As A Creation Awareness Center (1997).

Evangelical Lutheran Church in America

Evangelical Lutheran Church in America Hunger Education and Environmental Stewardship8765 W. Higgins RoadChicago, IL 60631-4190 (800) 638-3522 ext. 2708www.elca.org

For resource information and orderingELCA Distribution Services (800) 328-4648

Other Evangelical Lutheran Church contacts:

Lutheran Office for Government Affairswww.logo.org/environ.html

Within the Evangelical Lutheran Church of America Division for Church inSociety, the Lutheran Earthkeeping Network of the Synods (LENS) was formedin 1997, which has developed into the Environmental Stewardship and HungerEducation network with activists around the country. This program provideseducational resources and technical assistance to congregations and organiza-tions interested in earthkeeping and social justice. The Evangelical Lutheran

As followers of Jesus Christ, committed to the full authority of the Scriptures, and aware of the ways we havedegraded creation, we believe that biblical faith is essential to the solution of our ecological problems…Thus wecall on all those who are committed to the truth of the Gospel of Jesus Christ to affirm the following principles ofBiblical faith, and to seek ways to living out these principles in our personal lives, our churches, and society.

An Evangelical Declaration on the Care of Creation, Evangelical Environmental Network



Church of America (ELCA) has developed numerous social statements andresources on the environment, including a study booklet called Caring forCreation: Vision, Hope, and Justice (1991), curriculum entitled Care for theEarth: An Environmental Resource Manual for Church Leaders (1994), avideo and study guide called Faithful Earthkeeping: The Church as a CreationAwareness Center (1997), and a churchyard habitat manual called EarthkeepngMinistries: A New Vision for Congregations (1999). Evangelical LutheranChurch of America also has resources on urban gardening and resourceefficiency for churches. The Lutheran Office for Governmental Affairs has awebsite that contains environmental position papers and information on howto start an advocacy group.

Lutherans are organized into synods, which are composed of congregations;call regional synods and ask for people who care about eco-justice, environ-mental stewardship, or earthkeeping issues. Lutheran clergy usually use the title“pastor,” even though their official, written title is “reverend.”

Mennonite

Mennonite Environmental Task Force722 Main Street, P.O. Box 347Newton, KS 67114(316) 283-5100www2.southwind.net/~gcmc/etf.html

Mennonite Central Committee21 South 12th Street, P.O. Box 500Akron, PA 17501(717) 859-1151www.mcc.org/programs/environment.html

In 1989, a Stewardship of the Earth Resolution on Environment and FaithIssues was adopted by the Mennonite Church Assembly and the General

Against the threat of desolation, God comes as Savior of the world. God loves the world, to the point ofexperiencing the evil and death brought by sin. Through the death and resurrection of Christ, God does notsave us FROM the world, but saves us AND the world...Life in Christ gives us the vision and confidence tofollow our vocation on behalf of all creation...God does not just heal a creation wounded by human sin; Godperfects that creation. Although nature itself has not sinned or “fallen,” it looks forward to a final fulfillment.Once again: creation hopes for liberation (Rom 8:18-25); “all things” are reconciled to God through the cross(Col 1:15-20). To say that Christ died for forests and fish as well as for human beings is admittedly rathersurprising. The idea does not startle us so much when we remember our dependent and interdependentrelationships. We are fully human only with our environment. Since we are saved, there must be a sense inwhich the environment is saved as well. Christian hope is not for human destiny only. The Creator of allthings is also the Redeemer of all things.

Basis for Our Caring, Evangelical Lutheran Church in America (1993)



Conference Mennonite Church Triennial Session. Shortly thereafter, theMennonite Environmental Task Force (ETF) was created. In addition, theMennonite Central Committee (MCC), has existed since the 1920s and is therelief, development and service arm of the Mennonite and Brethren in Christchurches in Canada and the U.S. Both the ETF and MCC have environmentalstewardship resources, including including a guide for simple living called In theSpirit of Enough, Christianity and the Environment: A Collection of Writings,and a video series with leader’s guide called Whole People, Whole Earth (1992).Leaders within the church go by titles of “pastor,” “deacon,” or “elder.”

Orthodox Churches

Greek Orthodox Archdiocese of America8-10 East 79th StreetNew York, NY 10021212-570-3500www.goarch.org

Orthodox Church in AmericaEducation and Community Life MinistriesP.O. Box 675Syosett, NY 11791(516) 922-0550www.oca.org

Other Orthodox contacts:

Ecumenical Patriarchate Bartholomew IPortion of the website dedicated to the environment:www.patriarchate.org/ENVIRONMENT/environment.htm

Green Orthopraxy: Orthodox Christians Concerned with CreationP.O. Box 7238Cumberland, RI 02864

There are many different Orthodox churches, each of which is independent;however, all acknowledge the honorary primacy of the Patriarch ofConstantinople. Two orthodox churches in the U.S. are the Greek OrthodoxChurch and the Orthodox Church in America; there are several additional

Therefore be it resolves that: In our individual, work, and family life we seek to become more caring aboutour impact on the environment, and seek to educate ourselves and act upon our best knowledge of ways toconserve the resources we use.

Stewardship for the Earth, Resolution on the Environment and Faith Issues, Joint Environmental Task Force ofthe General Conference Mennonite Church (1989)



Orthodox churches in the U.S. (see www.theologic.com).Bartholomew I, the Patriarch of Constantinople, has declared September 1

to be the Day of Protection of the Environment. He has established manyenvironmental programs and worship services for the environment. TheOrthodox Church in America has produced two environmental resources: astudy unit called The Earth is the Lord’s: Caring for God’s Creation, and theOrthodoxy and Ecology Resource Book (1995). The Orthodox Church inAmerica is organized into regional synods, whose leaders are either archbishopsor bishops. The clerical offices in the Orthodox Church in America are bishop,priest (or presbyter), and deacon.

Presbyterian Church

Presbyterian Church (U.S.A.)Bill Somplatsky-Jarman100 Witherspoon Street, Room 3069Louisville, KY 40202(502) 569-5809(888) 728-7228www.pcusa.org

Presbyterian Church (U.S.A.) Washington OfficeDouglas Grace Associate for Domestic Issues (includes ecology and environment)110 Maryland Avenue, NEWashington, DC 2002(202) 543-1126

Presbyterian Resource Services (800) 524-2612

Other Presbyterian contacts:

Presbyterians for Restoring CreationBill KnoxP.O. Box 70170Louisville, KY 40270www.pcusa.org/prc

We paternally urge on the one hand all the faithful in the world to admonish themselves and their childrento respect and protect the environment, and on the other hand all those who are entrusted with theresponsibility of governing the nations to act without delay taking all necessary measures for theprotection and preservation of the natural environment.

Message of His All-Holiness the Ecumenical Patriarch Dimitrios on the Day of the Protection of theEnvironment (1989)



Christian Environmental Studies CenterMontreat College310 Gaither CircleMontreat, NC 28757(828) 669-8012www.montreat.edu

Presbyterians for Restoring Creation, a network of people who work onenvironmental issues (called Restoring Creation Enablers), was established in1990. The Christian Environmental Studies Center of Montreat College, aliberal arts college affiliated with the Presbyterian Church, provides support forcollaborative efforts between scientists and the Christian community, such asconference activities, course and workshop development, curriculum develop-ment, information services, and communications between organizations.

The Presbyterian Church has a large number of environmental resources,including: the reports Keeping and Healing the Creation (1989) and RestoringCreation For Ecology and Justice (1990); a two volume resource guide calledHealing and Defending God’s Creation: Hands On! Practical Ideas forCongregations (1991, 1993); a special edition of the journal Church andSociety called For the Beauty of the Earth: Restoring Creation for Ecology andJustice (1996); a curriculum called For God So Loves the World: Peacemakingand the Care of God’s Creation (1997); and a video and curriculum on stew-ardship practices entitled Cherishing God’s Creation (1998).

The national Presbyterian body is called the General Assembly Council.Presbyterians are organized into synods, which usually cover several states andare composed of several presbyteries; presbyteries are made up of congrega-tions. Call the synod or presbytery offices and ask about people who areinterested in peacemaking, environmental justice, or eco-justice issues. Also,ask about individuals who are active Restoring Creation Enablers. Presbyterianclergy often use the title “reverend.”

The church’s concern for the environment goes beyond human self-interest and prudence because Christianssee the environment as God’s creation, to which we humans also belong. “God’s works in creation are toowonderful, too ancient, too beautiful, too good to be desecrated,” the 202nd General Assembly (1990)declared. But the creation already cries out from abuse. “Restoring creation is God’s own work in our time,in which God comes both to judge and to restore...The Creator-Redeemer calls faithful people to becomeengaged with God in keeping and healing the creation...The love of neighbor, particularly ‘the least’ of Christ’sbrothers and sisters, requires action to stop the poisoning, the erosion, the wastefulness that are causingsuffering and death.”

General Assembly Guidance on the Environment, Presbyterian Church (U.S.A.) (1990)



Quakers (Society of Friends)

Friends Committee on Unity with Nature (FCUN)Ruth Swennerfelt179 N. Prospect StreetBurlington, VT 05401(802) [email protected]

Other Quaker contacts:

EarthLight: The Magazine of Spiritual EcologyUnity with Nature Committee of the Pacific Yearly MeetingLauren de Boer, editor111 Fairmount AvenueOakland, CA 94611(510) 451-4926www.earthlight.org

The Friends Committee on Unity with Nature has published a number ofpamphlets and several resources: Becoming a Friend to the Creation: EarthcareLeaven for Friends and Friends’ Meetings (1994); Caring for Creation:Reflections on the Biblical Basis of Earthcare (1999); Walking Gently on theEarth: An Earthcare Checklist (1992); Befriending Creation, a bimonthlynewsletter; and EarthLight: The Magazine of Spiritual Ecology. The QuakerEco-Witness project was formed in 2000 to promote U.S. government andcorporate policies that help to restore and protect Earth’s biological integrity.

Quakers are divided into yearly meetings, which generally are multistateregional divisions. Within yearly meetings, Quaker congregations are knownas monthly meetings. Unprogrammed Quakers do not have ministers, buteach has a clerk of the monthly meetings, who is a good person to contact. Inaddition, many monthly meetings have peace and social concerns committees,and some have conservation contacts. Friends churches are programmedmeetings with ministers.

Our concern is . . .to live in harmony with biological and physical systems, and to work to create socialsystems that can enable us to do that. It includes a sense of connectedness and an understanding of theutter dependence of human society within the intricate web of life; a passion for environmental justice andecological ethics; an understanding of dynamic natural balances and processes; and a recognition of thelimits to growth due to finite resources. Our concern . . . recognizes our responsibility to future generations, tocare for Earth as our own home and the home of all that dwell herein. We seek a relationship betweenhuman beings and the Earth that is mutually enhancing.

Ecological Sustainability as a Witness, Friends Committee on Unity with Nature (1998)



Reformed Church in America

Reformed Church in AmericaRev. John Paarlberg475 Riverside Drive, Room 122New York, NY 10015(212) 970-3020(800) [email protected]

In response to a major report sent the General Synod, Care for the Earth:Theology and Practice (1982), the Reformed Church in America passed resolu-tions concerning agriculture, clean air, groundwater protection, and nuclearwaste in 1982. Resolutions concerning biodiversity, deforestation, and globalwarming were passed in 1994. The Office of Social Witness has producedstudy resources on genetic engineering, health and the environment, land use,and climate change. Caring for creation coordinators, located in regional synods,lead workshops, write articles for newsletters, establish natural habitat gardenson church properties, visit elected officials, and conduct local field trips.

The Reformed Church national organization is the general synod. There areeight regional synods, which are composed of congregations. Call the nationaloffice and ask for names of people who are “caring for creation coordinators”in the regional synod. Clergy for the church are deacons, elders, and pastors;the latter go by the title “reverend.”

Unitarian Universalist Association

Unitarian Universalist Association 25 Beacon StreetBoston, MA 02108(617) 742-2100www.uua.org

Other Unitarian contacts:

Seventh Principle Projectwww.uuassp.org

Caring for God’s creation is the origin human vocation. Humankind was placed in the garden “to till it andkeep it” (Gen.2:15). That we have been less than faithful in this calling is painfully apparent. The threat of climatechange, species extinction, destruction and degradation of habitat, and pollution of land, air, and water aretoday not only local problems bur global threats of unprecedented proportions. In the twenty-first centurycaring for and defending God’s creation has became an important part of the church’s witness.

Report of the Office of Social Witness, Minutes of the General Synod (2000), Reformed Church in America



The Circle of Simplicitywww.simplicitycircles.com

The seventh principle of the Unitarian Universalist Association (UUA) callsfor “Respect for the interdependent web of all existence of which we are apart.” The General Assembly of the UUA has produced a number of resolu-tions concerning the earth. In 1991, The Seventh Principle Project started as aforum for discussion on how to put this principle into practice at both theorganizational and individual level. In 2000, they launched the GreenSanctuary program and handbook, which addresses: energy and environmentalaudits of church buildings; procurement and recycling practices; partnershipswith environmental justice organizations; incorporation of environmentalcurriculum into religious education; and ways to incorporate the environmentinto worship services. The UUA Church has already created a number of socialjustice and environmental resources, including the curriculum Caring for OurPlanet Earth (1990), Honoring Our Mother Earth: Experiences in NativeAmerican Spirituality, and Roots of the Soul: Living Environmental Values.

Each congregation is affiliated with one of 23 districts, and the GeneralAssembly meets yearly. Each congregation operates and is governed independ-ently. Clergy within the church are ministers who go by the title “reverend.”

United Church of Christ

United Church of Christ (UCC)700 Prospect AvenueCleveland, Ohio 44115(216) 736-2100www.ucc.org

Because the seven principles of the [Unitarian Universalist Association] connect the values of democracy,personal growth, and social justice to a recognition of the interdependent web of all existence;. . .THEREFOREBE IT RESOLVED that the [UUA] urges its member congregations, affiliate organizations, and individualUnitarian Universalists to increase their efforts to:

1. Protect threatened and endangered species and their habitats; 2. Advocate for clean air, both indoors and outdoors, and clean water; 3. Promote the protection of public lands and water resources, and the responsible stewardship of private

lands; 4. Support and practice energy and water conservation and the use of renewable sources of energy; 5. Use and advocate the use of public transportation and other environmentally sound alternatives; 6. Reduce the waste of resources in our homes, congregations, and communities by recycling, using

recycled products, and reducing consumption; 7. Educate ourselves and our congregations on the need for these efforts and how best to undertake

them; and 8. Increase government support for environmental protection and energy conservation programs.

General Resolution Adopted at the 1997 Unitarian Universalist Association General Assembly



United Church of ChristJustice and Peace Ministry Rev. Adora Iris Lee110 Maryland Ave. NEWashington, DC 20002(202) 543-1517www.ucc.org/justice/index.shtml

Network for Environmental and Economic Responsibilitywww.center1.com/NEER/NEER1.html

For resources information and ordering:(800) 325-7061

The United Church of Christ (UCC) addresses environmental issues throughits Justice and Peace Ministry and through the UCC Network forEnvironmental and Economic Responsibility (NEER). Both have producedenvironmental justice resources, including a curriculum entitled The Outdoors:The Earth as Teacher, A Basic Resource Packet.

The United Church of Christ national organization is the general synod. Below thegeneral synod, the UCC is composed of conferences. Conferences are made up ofassociations, and associations are composed of congregations. To find the nearestUCC conference or association office, call a local UCC Church or the national UCCoffice. To find environmental justice network members, call the UCC Washington,DC office or contact NEER. Clergy in the UCC are often called “reverends.”

United Methodist Church

General Board of Church and Society of the United Methodist ChurchJaydee HansonVirginia Gill100 Maryland Avenue, NEWashington, DC 20002(202) 488-5650(800) 251-8140www.umc.orgPortion of website pertaining to Ministry of God’s Creation: www.umc-gbcs.org/mcg.htm

We seek to cultivate attitudes of sacred convenanting among peoples and between humanity and the non-human creation. We call upon all members of the United Church of Christ to display courageous leadershipin: modeling ecologically responsible lifestyles; developing a communal spirituality able to connect personscreatively to the one, good creation of God; and advocating for economic and technological change so thatour earth has a green and sustainable future of just peace for all.

Network for Environmental and Economic Responsibility, United Church of Christ



The General Board of Church and Society (GBCS) is one of four internationalgeneral program boards of The United Methodist Church. Within the GBCS arefive areas of ministry, including Ministry of God’s Creation. This very active officehas an environmental justice network and has produced a number of conservationresources, including Faithful Witness: Environmental Justice, Hope for the Earth: AHandbook for Christian Environmental Groups, 101 Ways to Help Save the Earthwith 52 Weeks of Congregational Activities, and a video series Love the Earth andBe Healed. The Office of Environmental Justice has also made resolutions on energypolicy, genetic engineering, nuclear energy, and agriculture and rural policy.

Groups of local churches work together as a district and are supervised by aclergy superintendent. These districts are part of an annual conference, thebasic unit of the denomination. The 68 UMC annual conferences roughly(though not exactly) conform to U.S. states; clergy and lay people go tomeetings of the annual conferences. Bishops are the institutional leaders of theUnited Methodist Church (formed into the Council of Bishops). Overall UMCpolicy is made by the General Conference, which convenes every four years.Call a local church and ask for the phone number of the local Bishop’s officeor for the phone number of the annual conference office that covers your area.Ask the Bishop’s or annual conference office for names of local eco-justiceactivists or GBCS members. Methodist clergy often use the title “reverend.”

2. Jewish Organizations

Coalition on Environment and Jewish LifeMark X. Jacobs433 Park Avenue South, 11th FloorNew York, NY 10016-7322(212) 684-6950 [email protected]

Other Jewish environmental organizations:

Jewish League of Environmental Awareness Jeff Auerbach3875 Telegraph Road, Suite A115Ventura, CA 93003(805) 647-7660

All creation is the Lord’s, and we are responsible for the ways in which we use and abuse it. Water, air, soil,minerals, energy resources, plants, animal life, and space are to be valued and conserved because they areGod’s creation and not solely because they are useful to human beings. Therefore, we repent of our devasta-tion of the physical and nonhuman world. Further, we recognize the responsibility of the Church towardlifestyle and systemic changes in society that will promote a more ecologically just world and a better qualityof life for all creation.

United Methodist Church Social Principle, The Natural World



Teva Learning Center307 Seventh Avenue, Suite 900New York, NY 10001(212) [email protected]

Washington Area Shomrei Adamah (Guardians of the Earth)706 Erie AvenueTakoma Park, MD 20912

The Coalition on the Environment and Jewish Life (COEJL) was establishedin 1993 to enact a distinctively Jewish programmatic and policy response to theenvironmental crisis. A coalition of 29 national Jewish organizations, withmembers from all branches of Judaism, COEJL is housed by and maintains aclose partnership with the Jewish Council for Public Affairs (JCPA), a consen-sus building organization for 13 national Jewish organizations and 125 localJewish community relations councils. Coalition on the Environment and JewishLife is a member of National Religious Partnership for the Environment. Inaddition to policy development and advocacy, COEJL sponsors regional affili-ates in communities across North America, publishes a wide array of programmaterials on Judaism and the environment, and organizes an annualLeadership Training Institute. COEJL has worked on the issues of environmen-tal health and justice, global warming and energy policy, sustainable develop-ment, genetic engineering, biological diversity, and forest protection.

The Coalition on the Environment and Jewish Life has produced a numberof resources specific to biodiversity, including several curricula: To Till and toTend: A Guide to Jewish Environmental Study and Action (1994); OperationNoah: Texts and Commentaries on Biological Diversity: A Study Guide;Operation Noah: A Jewish Program and Action Guide to Defending God’sEndangered Creatures and Habitats; Biodiversity, Parshat Noah, and a JewishEnvironmental Ethic: A Creative Arts Curriculum; a beautiful Operation Noahposter; and a Guide to Speakers on Judaism and Ecology (1999).

A member of COEJL, the Jewish League for Environmental Awareness offerseducational speakers and Jewish environmental rituals; they have also beeninstrumental in habitat protection projects. The Teva Learning Center is anational Jewish environmental education organization that serves rabbis, educa-

For Jews, the environmental crisis is a religious challenge. As heirs to a tradition of stewardship that goesback to Genesis and that teaches us to be partners in the ongoing work of Creation, we cannot accept theescalating destruction of our environment and its effect on human health and livelihood. Where we aredespoiling our air, land, and water, it is our sacred duty as Jews to acknowledge our God-given responsibilityand take action to alleviate environmental degradation and the pain and suffering that it causes. We mustreaffirm and bequeath the tradition we have inherited which calls upon us to safeguard humanity’s home.

The Founding Statement of the Coalition on the Environment and Jewish Life (1992)



tors, students, environmentalists, and youth. Their program for sixth graders,Shomrei Adamah (which is Hebrew for Guardians of the Earth), focuses onenergy flow, cycles, biodiversity and interdependence; students explore the Jewishconcepts of Bal Tashchit (the biblical injunction against wasteful behavior) andTikkun Olam (healing the world) in relation to current environmental issues.Teva Learning Center also offers resources such as authentic traditional sourcesand rituals, a curricula entitled Let the Earth Teach You Torah, a compilationof essays called Ecology and the Jewish Spirit (1998), and wilderness experiences.A handbook for “green synagogues” called The Green Shalom Guide: A How-toManual for Greening Local Jewish Synagogues, Schools, and Offices (1995) isavailable from the Washington Area Shomrei Adamah.

To make contact with the local Jewish community, see www.coejl.org or callthe COEJL office to see if there is a local contact. If there is not a local contact,either contact the national COEJL office to help you or contact the local“Jewish community relations council;” the latter is an umbrella body forJewish involvement in public affairs. If there is not one listed, try the “JewishFederation.” It is often best for a national Jewish office to contact an uninvolvedlocal community before a local environmental activist makes a contact. Jewishclergy use the title of “rabbi.” Don’t assume, however, that the leader of aJewish organization is a rabbi.

3. Ecumenical, Interfaith, and Interreligious Organizations and Coalitions

Earth MinistryRev. Jim MulliganRev. Nancy Wright 1305 NE 47th StreetSeattle, WA 98105(208) [email protected]

Founded in 1992, Earth Ministry is a Christian, ecumenical, environmentalnon-profit organization. Their programs and resources include: Earth Letternewsletter; curricula on voluntary simplicity entitled SimplerLiving/Compassionate Life; curricula on Food, Faith, and Sustainability:

Our religious heritage calls on us to serve as protectors and defenders of God’s magnificent creations. In abrief moment in the life of our planet, we have destroyed all but a remnant of the ancient forests. It is our duty—as people of faith, and citizens of our nation, our world, and our biosphere—to safeguard and weavetogether this patchwork of remnants as best we can as our legacy for generations to come…COEJL believesthat public lands should be managed to preserve and restore biological diversity, and that government shouldnot subsidize logging, mining, or grazing on public lands. Furthermore, we believe such activities should beimmediately suspended in all old-growth forests and other threatened habitats on public lands.

Coalition on the Environment and Jewish Life’s Position on Protecting Forests (2000)


The Earth is lessbeautiful and praise ofGod diminishes, whena species becomesextinct.

From God’s Earth, OurHome, “Protecting theDiversity of Life,”National Council ofthe Churches of Christ


Environmental, Spiritual, and Social Justice Implications of the Gift of DailyBread; a study guide on Ecological Healing: A Christian Vision; a list ofRecommended Curricular Aids and Church Resources; and the Handbook forCreation Awareness and Care in Your Congregation.

National Council of the Churches of ChristEco-Justice Working GroupRev. Richard Kilmer475 Riverside Drive, Room 812New York, New York 10115(212) 870-2385www.ncccusa.org or www.webofcreation/NCC/workgrp.html

For ordering resources:

Environmental Justice ResourcesNational Council of the Churches of ChristP.O. Box 968Elkhart, IN 46515(800) 762-0968

The Eco-Justice Working Group of the National Council of Churches(NCC) was created in 1983 to provide an opportunity for member Protestantand Orthodox denominations to work together to protect and restore God’screation. The National Council of Churches is the nation’s leading organizationin Christian unity, serving 35 denominations. The Eco-justice Working Groupis a national leader in providing program ideas and resources to help congrega-tions as they engage in environmental justice and environmental stewardship.Resources and programs offered by the Eco-Justice Working group include:worship materials for Earth Day, God’s Earth, Our Home: A Resource forCongregational Study and Action on Environmental and Economic Justice, aClimate Change Information and Strategy Packet, a study guide called It’sGod’s World: Christians, Care for Creation and Global Warming, the EnergyStewardship Congregations Program, and the Environmental Justice CovenantCongregation Program.

National Religious Partnership for the EnvironmentPaul Gorman1047 Amsterdam AvenueNew York, NY 10025(212) 316-7441(800) [email protected]


Moral precepts whichcould be drawn uponin all environmentalmessages:

• The sanctity ofcreation.

• The intrinsic valueof all species andhabitats.

• The ethical dutyof stewardship.

• The inseparabilityof social justice andenvironmentalsustainability.

• The responsibilitiesof private propertyas measured withthe greater good ofthe common.

From NationalReligious Partnershipfor the Environmentwebsite,www.nrpe.org


The National Religious Partnership for the Environment (NRPE) is a federa-tion of major American faith communities: the U.S. Catholic Conference, theCoalition on the Environment and Jewish Life, the National Council of theChurches of Christ, and the Evangelical Environmental Network. The NationalReligious Partnership for the Environment was formed in 1993 in response to“Open Letter to the American Religious Community,” a letter written by 32Nobel Laureates and other scientists urging the faith community to take upenvironmental causes. Their mission is to “seek to weave the mission of care forGod’s creation across all areas of organized religion, and to do so in such a wayas to contribute scope of vision, moral perspective, breadth of constituency, andendurance of struggle for all efforts to protect the natural world and humanwell-being within it.”20 They are instrumental in providing resources, trainings,and support to hundreds of thousands of congregations, and have documentedover 2,000 congregations who have engaged in environmental initiatives.

North American Coalition for Christianity and EcologyEarthkeeping NewsElizabeth DysonP.O. Box 40011Saint Paul, MN 55104(615) [email protected]

North American Coalition for Christianity and EcologyEarthkeeping Circles ProjectRev. Finley Schaef87 Stoll Rd.Saugerties, NY 12477(914) [email protected]

Begun in 1986, the North American Coalition for Christianity and Ecology(NACCE) is an interdenominational, ecumenical effort to raise the activitylevel of the Christian ecology movement. They host conferences and producea newsletter called Earthkeeping News. NACCE’s mission statement is to:address effectively the greatest moral issue of our time—the continuingdestruction of Earth; teach reverence for God’s creation, with the understandingthat humans are not separate from the natural world; bring Christians into aloving relationship with the Earth, facilitating the formation of regional earth-keeping ministries; and promote church partnerships with other organizationsconcerned with ecology and social justice. The Earthkeeping Circle Project is aprogram of NACCE for churches to advance ecological sensitivity throughstudy and action, consisting of four areas—the Bible, the bioregion, lifestyle,and local environmental actions.


The purpose of theNorth AmericanConference onChristianity andEcology is to:

• Articulate the eco-logical dimensionpresent inChristianity;

• Assist every churchto become a witnessto Christian ecologi-cal understandingand action;

• Help every Christianto become anecologist;

• Work with people ofall faith traditions todevelop a globalethic as a basis for ajust and sustainablesociety on earth.


North American Coalition on Religion and EcologyDonald Conroy5 Thomas Circle, NWWashington, DC 20005(202) 462-2591www.caringforcreation.net

Chartered a decade ago, the North American Coalition on Religion andEcology (NACRE), and its global operating name, the InternationalConsortium on Religion and Ecology, was established in Washington, DC, asan ecumenical and interfaith non-profit organization. The mission is to educateand engage the interfaith community on environmental issues. It does thisthrough three programs: Care for Creation, a five step process of discovery,exploration, celebration, empowerment, and action projects; the SolarStewardship Initiative, a program designed to encourage energy efficiency,renewable energy, climate change education; and the Earth Day 2000Campaign and related activities.

Web of Creation 1100 East 5th StreetChicago, IL 60615www.webofcreation.org

Web of Creation is a web page maintained by the Lutheran School ofTheology at Chicago and is sponsored and endorsed by the Eco-JusticeWorking Group of the National Council of Churches, the Evangelical LutheranChurch in America, the Presbyterian Church (USA), and Theological Educationto Meet the Environmental Challenge. This comprehensive website is an excel-lent resource, with information on ecology and religion for worship, religiouseducation, congregational lifestyle, personal lifestyle, and public ministry andadvocacy.

Among All

Growing Things

Grant me the ability tobe alone;

May it be my customto go outdoorseach day

Among the treesand grasses,

Among all growingthings,

And there may Ibe alone,

And enter into prayerTo talk with the oneThat I belong to.

Rabbi Nachmanof Bratzla 34

Building Partnerships with the Faith Community from The Biodiversity Project 67 Chapter V: Theological & Historical Roots

V. Theological and Historical Roots

A. Conservation Within the Jewish Community

1. The Biblical PeriodAmong its many facets, the Bible is the story of people who cared about andknew intimately the land around them. That knowledge is richly, even lavishly,reflected in the language of the prophets and psalmists, in the poetry of the Songof Songs and Job. Indeed, the extravagant use of natural metaphor suggests thata vocabulary drawn from the world of nature was accessible to all.

Today, when we encounter God as a nesher, a griffin vulture (as we do inDeuteronomy 32:11), we must pause to examine just what is intended by theterm. But we may surmise that then, when people first encountered that way ofdepicting God, they knew that the reference was to God as a fiercely protectiveparent, one who carries its young on its back to help them learn how to fly.Similarly, when Isaiah compares Israel to a terebinth oak in the fall (6:11-13), hislisteners could appreciate immediately the two-edged nature of his metaphor. Theterebinth is most glorious just before all its leaves drop—but it is also among thehardiest of trees, even sprouting again from a cut-off stump.

But nature was more than a metaphor. In the biblical period, the Israelitesunderstood their relationship to the world around them—for they knew God asSovereign of the Land, and, through such institutions as the Sabbatical year andthe Jubilee (Leviticus 25), they acknowledged God’s ownership. It followed thatthey had to treat the land well—not only to give it rest, but to respect and planttrees, keep water sources clean, create parks near urban areas, regulate sewage dis-posal, avoid causing pain to animals. And they understood intuitively as well theconnection between their responsibility to care for the environment and justice.Since the land was God’s, not only should it be protected, but its rich produceshould be shared with the poorest of God’s children (Leviticus 19).

We speak, then, of a time when people were possessed of an ideal vision ofharmony, of shlemut, wholeness and peace. No, it was not an idyllic time, forthey could not fully translate their vision into reality. No Eden, not any longer:the promised abundance had to be teased and more often wrested from the Earthby the sweat of the brow, and the seasons had a way of being fickle, not bestow-ing their appointed blessings. Hence work, hence prayer, hence, too, Shabbat, atime to rest from work, a time to remind themselves of God’s endless beneficence,a time to dream of a time yet to come, when the world will be entirely Shabbat.And in that final and endless time, the wolf will lie down with the lamb, andhumankind will be at peace with all of nature (see, e.g., Isaiah 65:21-25; Joel2:21-24.). In short, our ancient ancestors knew the wonderful reciprocity ofCreation: Creation’s sheer magnificence turns the heart towards its Creator (see,e.g., Isaiah 40), and the heart that has turned to God opens, inevitably, towardsCreation, towards the awesome integrity of the natural universe that is God’s gift.

C H A P T E R F I V E

Chapter V: Theological & Historical Roots


2. The Era of the Mishnah and the TalmudDuring the period when the Mishnah and Talmud were developed (from thethird century BCE to around 600 CE), although many Jews became dwellers incities, our urbanization was far from complete. Farming, perhaps because alarge percentage of Mishnaic sages were farmers, was considered the normativeway of life. We read, for example, in Avot d’Rabbi Nathan (30:6) that “onewho purchases grain in the market is like an infant whose mother is dry [andso needs to be taken to a wet nurse], while one who eats from what one hasgrown is like an infant raised at its mother’s breast.” The mystics of this periodwrote hekhalot hymns, which visionary poets recited during their attempts toascend through the “heavenly palaces.” These hymns evoked the majesty ofGod by reference to the wonders of the Earth, as did the prayers of the earlypaytanim (such as Yose ben Yose). Even into the late Talmudic era of the fifthand sixth centuries, our sages remained knowledgeable about the natural envi-ronment, and they wrote with great concern about it.

One testament to their concern is the panoply of blessings they developed.Through these, the experience of the natural world, as well as interactionsbetween people and nature, became sanctified. Not only the tasting of foods,but the fragrance of blossoms, the sight of mountains, the sound of thunderwere to be blessed. Such blessings showed that God was author of the wondersof nature. And as to the work of human hands, such as the baking of bread,the rabbis understood that even such work was bound up in a sacred partner-ship of God and humanity, as given form in the bowels of nature. Most of all,the myriad blessings reflected and reminded those who recited them of thefoundational belief: God owns everything in the world; we are but tenants inthe garden, meant to till and to tend, to serve and to guard.

But perhaps the most compelling gift of these sages is that they made theirconcerns concrete, translated ethical principles into codes of action. WhileGenesis Rabbah and Leviticus Rabbah, written at roughly the same time,express general concerns about the preservation of species and the sacrednessof planting trees, the Mishnah and Gemarra set definite limits on the use of anyone species and regulate in detail the planting of trees in urban areas. TheTalmudic sages translated the general principle of Bal Tashchit (Do not wasteor destroy) into a series of specific prohibitions against wasteful actions.Similarly, they developed extensive regulations on the disposal of hazardouswaste, and they curtailed industries that might cause air pollution (see, e.g.Bava Batra, 25a.). Nor did they consider these matters to be secondary ordelegate these concerns to others; the heads of the Bet Din themselves were toinspect wells (Tosefta Shekalim 1:2). Only through concrete acts such as thesecould the vision of the age of redemption become a reality.

3. Medieval and Renaissance TimesThe urbanization of Jews continued throughout the Middle Ages. In somecases, their land was seized, or they were forbidden to own land, or they werein other ways forced off the land; in others, economic pressures, ranging fromprohibitive taxes to business restrictions, as well as shifting economic opportu-


How wonderful,O Lord, are the worksof your hands!

The heavens declareYour glory,

The arch of the skydisplays Your handi-work.

In Your love You havegiven us the power

To behold the beautyof Your world

Robed in all itssplendor.

The sun and the stars,the valleys and thehills,

The rivers and lakes,all disclose Yourpresence.

The roaring breakersof the sea tell of Yourawesome might,

The beasts of the fieldand the birds of the air

Bespeak Yourwondrous will.

In Your goodness Youhave made us able tohear

The music of theworld. The voice ofloved ones

Reveal to us that Youare in our midst.

A divine voice singsthrough all creation.

Jewish Prayer 35


nities, led Jews toward the cities. But not all Jews became urban. In Europe,through the 1400s, many Jews cultivated vineyards. In the Islamic world, Jewsplayed a vital role in agricultural life, first throughout the region, then, as theywere displaced from the land, along its periphery.

From the beginning of this period, a number of important Jewish texts withenvironmental sensitivities, such as the late collections of Midrash, EcclesiastesRabbah, Midrash Tankhuma, and Midrash Tehillim, were composed. JosephKimkhi, in his commentary on Genesis, wrote that the “us” in God’s “Let usmake humans” refers to God working together with nature and the Earth.And the expansion of Jewish mysticism and poetry created an abundance ofworks concerned with the environment.

This concern was both practical and theological. Maimonides as a physiciansaw the ill effects environmental degradation could have on the health, and heproposed regulations to counter them (see, e.g. his Treatise on Asthma). JosephCaro wrote about the responsibility of communities to plant trees (Tur, HoshenMishpat #175), while various responsa of Rabbi Yitzhak ben Sheshet (Ribash),of the early 14th century, deal with urban pollution issues, including noise pol-lution, and their effects on urban dwellers (see, e.g. Responsa, 196).

But many of the sages of this period also viewed the beauty of the createdworld in a broader sense, as a path towards the love and contemplation ofGod. For example, the Jewish philosopher, Bakhya ibn Pekuda, wrote that Jewsshould engage in “meditation upon creation” in order to sense God’s majesty(Duties of the Heart, 137). The vast number of Kabbalistic works developedduring this time took contemplation of nature a step further, for, according tothe Zohar, nature itself is a garment of the Shekhina. Perek Shira, a mysticalpoem from circa 900, has verses from all types of creatures singing God’spraise. Abraham Abulafia began a tradition of Jewish mysticism that includedoutdoor meditation. And the mystics of Safed developed intricate Tu B’shvat(New Year of the Tree) Seders, to celebrate the presence of God in nature.

The particularly intense concern for and involvement with nature we findamong the mystics might suggest that nature was somehow outside mainstreamconcerns. That was not the case. On the contrary, we find an abiding involve-ment with and appreciation of nature among some of the most mainstreamrabbis and poets. Some of the greatest Sephardic sages, for example, were alsotalented nature poets. So, Moses ibn Ezra, in his poem The Rose, wrote, “Thegarden put on a coat of many colors, and its grass garments were like the robesof a brocade . . . at their head advanced the rose; he came out from among theguard of leaves and cast aside his prison-clothes.”

Judah Ha-Levi, perhaps the greatest poet of his age, in “A Letter to hisFriend Isaac,” wrote, “And now the Spring is here with yearning eyes; midstshimmering golden flowerbeds, on meadows carpeted with varied hues, inrichest raiment clad she treads. She weaves a tapestry of blooms over all.”Nahum, a 13th century Sephardi paytan, wrote, “Winter is gone, gone is mysorrow. The fruit tree is in flower, and my heart flowers with joy. O huntedgazelle, [a reference to the Shekhina] who escaped far from my hut, comeback. Trees of delight sway among the shadows.”



And Abraham ibn Ezra, one of the great Torah commentators, wrote in hispoem, God Everywhere, “Wherever I turn my eyes, around on Earth or to theheavens/I see you in the field of stars I see You in the yield of the land/in everybreath and sound, a blade of grass, a simple flower, an echo of Your holy Name.”

All these poets saw nature as beautiful and worthy in and of itself—and alsoas a path toward the most beautiful and worthy of all, God. Another lastingcontribution to an environmental ethic by these medieval sages is in theelaboration of the Mishnaic principle of “moderation.” They elucidated aprinciple of moderation opposed to both a hedonism that requires ever-increasingconsumption in futile attempts to satisfy ever-expanding appetites, and to anasceticism that devalues the natural world, for, as Judah Ha-Levi wrote, “theholy law imposes no asceticism, but demands rather that we grant each physi-cal faculty . . . its due” (Kuzari, 2:5). Of all the medieval sages, Maimonideswas the foremost exponent of moderation, writing that “good deeds are onesthat are equibalanced between too much and too little” (Eight Chapters, 54),and that “the right way is the mean in each group of dispositions common tohumanity. One should only desire that which the body needs and cannot dowithout. One should eat only when hungry and not gorge oneself, but leavethe table before the appetite is fully satisfied. . . This is the way of the wise”(Hilchot Deot, 1). Nor was Maimonides the only sage promoting the “goldenmean.” Ibn Gabirol wrote, “abandon both extremes and set about the rightmean” (Ethics, 145).

4. From the Rise of Modernity to TodayOn the eve of the modern period came the rise of Hasidism. In villagesthroughout Eastern Europe, beginning in the 18th century and continuingthrough the 19th, the rebbes of this movement spoke, often ecstatically, aboutthe importance of a close relationship with the natural environment. The BaalShem Tov, the founder of Hasidism, said that a man should consider himself asa worm, and all other small animals as his companions in the world, for all ofthem are created (Tzava’at ha-Rivash). Rabbi Schneur Zalman, the founder ofthe Chabad branch of Hasidism, taught that God is in all nature, a view hebased on the fact that, in gematria (the numerical equivalents of Hebrew letters),the name of God—Elohim—is equivalent to ha-teva, nature. Rabbi Zev Wolftaught that the wonders of the soil and of growing are to be contemplatedbefore blessing food; the Medibozer Rebbe said that “God placed sparks ofholiness within everything in nature” (Butzina DeNehorah, 22); RabbiNachman of Bratzlav, the great-grandson of the Baal Shem Tov and the Hasidicrebbe most closely attuned to nature, wrote that if we quest for God, we canfind God revealed in all of creation (Likkute Mohoran, II, #12). Nachmanprescribed to his followers daily prayer in fields, teaching that their prayerswould be strengthened by those of every blade of grass (Sichot Ha-Ran, 227).

With the dawn of the 19th century, a radical transformation of the Jewishcircumstance commenced. It is doubtful whether, short of wartime, so muchchange in social circumstance was ever compressed in so short a period as thechange Jews experienced in the 19th century. At the dawn of the century,


Marvel at Life!

Strive to know itsways!

Seek Wisdom andTruth,

The gateways to Life’smysteries!

Wondrous indeedIs the evening twilight.

Rabbi Rami M. Shapiro 36


Europe was home to 1.5 million of the world’s then 2.5 million Jews. In thecourse of that century, Europe was utterly transformed, and Jews along with it.Old social, political, and economic structures crumbled; new possibilitiesemerged, enticed. Educational and economic opportunities, new places andnew ideologies, beckoned. And people moved: In 1813, there were some 8,000Jews in Warsaw; by 1900, there were 219,128. In 1789, there were 114 Jews inBudapest; by 1900, there were 166,198; in 1816, there were 3,373 Jews inBerlin; by 1900, there were 92,206.

But even during this explosive time, significant rural populations remained.Thus, at the beginning of the 20th century, over 14 percent of Galician Jewswere still engaged in agriculture. Many Jews emigrating to both North andSouth America farmed during their first generation in the New World. And,perhaps more significantly, this period saw the rise of the first movementswithin Judaism advocating a return to the land, a reconnection with nature.

In Europe, the Haskalah, the “enlightenment,” encouraged the establishmentof thousands of farms during the 19th century in central and southern Russia.The Haskalah sought to reinvigorate the Jewish spirit—and many of its writersbelieved that there was no better way to do so than through renewed contactwith nature. Several of Chaim Nachman Bialik’s poems reflect this contact,such as his At Twilight, “They [our fantasies] will soar to the heights rustlinglike doves, and sail along into the distance and vanish. There, upon the purplemountain ridges, the roseate islands of splendor, they will silently flutter torest.” But it was in the Zionist movement, particularly in elements of thekibbutz movement, that the return to nature found its strongest supporters.A.D. Gordon, the best-known of such advocates, wrote: “And when you, Ohuman, will return to Nature, that day your eyes will open, you will starestraight into the eyes of Nature and in its mirror you will see your image. Youwill know...that when you hid from Nature, you hid from yourself...We whohave been turned away from Nature—if we desire life, we must establish anew relationship with Nature” (Mivhar Ketavim, 57-58).

For his part, Rabbi Abraham Isaac Kook saw the return to nature as part ofthe sacred task of the Jew in Israel, necessary to create “strong and holy flesh”(Orot, 171). Some of the Zionist poets directly tied their love of nature to thereturn to the Land; here, religion per se was abandoned, but the secularizedproduct was infused with spirituality. So Rachel Blustein wrote, in one of hermost famous poems, “Land of mine, I have never sung to you nor glorifiedyour name with heroic deeds/or the spoils of battle/all I have done is plant atree/on the silent shores of the Jordan.” Others, such as Leah Goldberg, in herSongs of the River, wrote of the beauty of nature in and of itself, apart fromany Zionist aspirations: “My brother the river, eternally wandering Renewedday by day, and changing, and one My brother the flow, between your banksWhich flows like myself between spring and fall.”

There was an ideological point to such expression, for the early Zionistpioneers were taken (not to say obsessed) with the idea that the health of theJewish people depended on their reconnection with nature, from which theyhad been so radically cut off in Europe. From A.D. Gordon’s Religion of Labor,



his desire to “strike our roots deep into its [the land’s] life-giving substance,and stretch out our branches into sustaining and creating air and sunlight,” upuntil the extraordinary passion of contemporary Israelis to know the contoursof their land, endlessly hiking through it and learning its ways, we may discernthe echoes of an ancient tradition.

B. Conservation Within the Christian Community

As noted elsewhere, Christianity is not a newcomer to recognizing the impor-tance of conservation. There is significant historical and Biblical support fortoday’s Christian involvement in caring for God’s creation. The following,which is based on “The Greening of Religion” by Roderick Nash (professor ofhistory, University of California at Santa Barbara), mentions just a few peopleand concepts within Christian conservation history. For more informationabout the Christian conservation movement, consult articles and books such as:Roderick Nash, “The Greening of Religion,” in This Sacred Earth (RogerGottlieb, ed. 1996); Roderick Nash, The Rights of Nature: A History ofEnvironmental Ethics (1989); Susan Power Bratton, Christianity, Wilderness,and Wildlife: The Original Desert Solitaire (1993); Sean McDonagh, TheGreening of the Church (1990); Loren Wilkinson, ed., Earthkeeping in the‘90s: Stewardship of Creation (1991); Robert Booth Fowler, The Greening ofProtestant Thought (1995).

1. Biblical and Theological BasesHistorically, Christianity has approached conservation from a variety of per-spectives, two of which are beliefs in stewardship responsibility and thecapacity for all things to be recipients of God’s grace. The stewardship conceptis based on the understanding that all of creation belongs to God, and humanbeings have been given the responsibility to care for God’s world. A Scripturepassage often mentioned as a commandment to be good stewards is Genesis2:15, where God placed “man” in the Garden of Eden “to till it and keep it.”St. Benedictine’s writings from the 6th century reflect the stewardship responsi-bility, as do later writings by John Ray and Alexander Pope in the 17th century,and Henry David Thoreau and John Muir in the mid and late 1800s. In 1939,Walter Lowdermilk, Assistant Chief of the Soil Conservation Service, proposeda new, Eleventh Commandment, which begins, “Thou shalt inherit the holyearth as a faithful steward, conserving its resources and productivity fromgeneration to generation.”

The belief that we are all “brothers and sisters in the family of God”37 can betraced, in part, to St. Francis of Assisi in the 1100s. In the mid 20th century,Chicago Lutheran Theological Seminary professor Joseph Sittler set forth hispremise that “all things,” not just humans, are potential recipients of God’ssaving grace. This concept is reflected in the Evangelical Lutheran Church inAmerica’s Basis for Our Caring statement: “Since we are saved, there must be asense in which the environment is saved as well. Christian hope is not forhuman destiny only. The Creator of all things is also the Redeemer of all

The earth ofhumankind containsall moistness,

all verdancy,

all germinating power.

It is in so many waysfruitful.

All creation comesfrom it.

Yet it forms not onlythe basic raw materialfor humankind,

but also the substanceof the incarnation ofGod’s son.

Hildegard of Bingen 40

Praise be to Thee, myLord, for Brother Wind,

And for the air and thecloud of fair and allweather

Through which Thougivest sustenance toThy creatures.

St. Francis of Assisi 41



Therefore it is in thenature of things, considered in itself,without regard to our convenience orinconvenience, thatgives glory to theCreator…And so allnature’s substancesare good, becausethey exist and there-fore have their ownmode and kind ofbeing, and in theirfashion, a peace andharmony among themselves.

St Augustine 42

things.” In 1963-1964, the Faith-Man-Nature Group formed within theNational Council of Churches; this group advocated stewardship, but someof its members also noted a sense of “the intrinsic worth of every part of theenvironment”38(“in the eyes of God nature has its own value, its own rightsfor life and fulfillment”).39

2. Church ActivitiesAt both the national and congregational levels, for many years some U.S.Christian churches have been involved in activities that recognize the impor-tance of conservation. For example, for decades or even longer, a few denomi-nations have observed Rural Life Sundays and Soil Stewardship Sundays,which focus on our connection with the environment associated with agricul-ture. As Roderick Nash notes:

In the early 1970s, there were important Christian components to the forma-tion of today’s environmental movement. Richard Baer expressed hope thatreligious institutions could “draw into the conservation battle thousands, evenmillions, of committed churchmen.”44 In 1963-1964, the Faith-Man-NatureGroup formed within the National Council of Churches of Christ. This groupconvened at least annually and published a number of documents, until itdisbanded in 1974. Christian Century devoted its entire October 7, 1970,edition to “The Environmental Crisis.” Religious thinkers like Richard Baer,Paul Santmire, and John Cobb set forth ethical rationale. For example,Santmire wrote that “[n]ature and civilization are fellow citizens of theKingdom of God;” and Cobb said, “man will in fact care for the subhumanworld sufficiently to heal it and to adjust himself to its needs only if he views itas having some claim upon him, some intrinsic right to exist and prosper.”45

Also in the early 1970s, there were a number of conferences and publications bythe religious community about environmental problems and ethics. This inter-est in the environmental movement by religious groups has continued in the1980s, 1990s, and the new millennium.

New faith-based environmental groups formed in the 1970s, 1980s, and1990s: e.g., Berkeley-based Ministry of Ecology operated from 1973-1981; theNational Council of Churches of Christ Eco-Justice Working Group began in1983; the Eleventh Commandment Fellowship started in 1984; NorthAmerican Coalition for Christianity and Ecology held its first conference in1987; Presbyterians for Restoring Creation began in 1990; and several denomi-nations created eco-justice or environmental stewardship networks. In addition,Pope John Paul II’s 1990 World Day of Peace message was the first papal

The dramatic exposure given soil erosion problems by the great duststorms that plagued the Middle West in the 1930s supported thesetentative beginnings. In the 1940s, the National Catholic Rural LifeCommission, based in Des Moines, Iowa, endeavored to bring theforce of religion behind the careful use of land. In the 1950s theNational Council of Churches launched a program called “AChristian Ministry in the National Parks,” which emphasizedhuman appreciation of the beauty of God’s world.43



document devoted to environmental problems, and the U.S. CatholicConference’s Environmental Justice Program began in 1993.46 And organizedevangelical support for the environment emerged. For instance, both theEvangelical Environmental Network and Christian Environmental Councilformed in the 1990s, and the Au Sable Institute, with its academic emphasis onboth environmental science and Christian faith, has played a major role inlegitimizing ecological Christianity within the evangelical community.47

3. Larger Concerns about Justice and Ethical Obligations Must Include NatureIn the final pages of “The Greening of Religion,” Roderick Nash points out theconnection between religious groups’ work for justice and conservation:

Adam was put in thegarden ‘to work andprotect it.’ The twojobs are complemen-tary, but they are alsocontradictory. Fromwhat are we to protectEden, if not from ourown works? The morewe work the earth –by which I mean notonly tilling but thewhole spectrum ofhuman meddling, fromsetting grass fires tosplitting the atom – themore we are obligedto protect it. If we failto do either, we fail tobe fully human.

Evan Eisenberg 49

In the 1960s American churches became concerned with the rele-vance of their message for social problems. Civil rights, the war inVietnam, poverty, and women’s liberation claimed a major share ofclerical attention. The concern of religion for the rights of non-human life and the earth in the 1970s and 1980s continued andextended this pattern. The reinterpretation of the Christian traditionand a simultaneous renaissance of interest in Asian and Nativefaiths acquainted many Americans with environmental ethics.Theologians and clergy became primary architects of the new ideathat human ethical obligations must include nature.48

Building Partnerships with the Faith Community from The Biodiversity Project 75 Chapter VI: Hebrew & Christian Scripture Quotes

VI. Hebrew and Christian Scripture Quotes

The Bible contains rich description of God’s relationship with and care for thenatural world. The following are just a few quotations that illustrate this.(Note: Be aware that Bible translations are sometimes controversial, markingnot only demarcations between denominations, but igniting conflicts withinthose denominations. Before you use any quotes for a congregational meeting,determine which translation it uses and use quotes from that translation,though also be aware that many denominations use a variety of translations.)

A. God Created the Earth, and Creation Belongs to God

And God said, “Let the waters bring forth swarms of living creatures, and letbirds fly above the earth across the firmament of the heavens.” So God createdthe great sea monsters and every living creature that moves, with which thewaters swarm, according to their kinds, and every winged bird according to itskind. And God saw that it was good. Genesis 1:20-21 (Revised StandardVersion)

The earth is the Lord’s and all its fullness, The world and those who dwelltherein. For He has founded it upon the seas, And established it upon thewaters. Psalm 24:1-2 (New King James Version)

O Lord, how manifold are thy works! In wisdom hast thou made them all;the earth is full of thy creatures. Psalm 104:24 (Revised Standard Version)

Thou dost cause the grass to grow for the cattle, and plants for man tocultivate, that he may bring forth food from the earth, and wine to gladden theheart of man, oil to make his face shine, and bread to strengthen man’s heart.The trees of the Lord are watered abundantly, the cedars of Lebanon which heplanted. In them the birds build their nests; the stork has her home in the firtrees. Psalm 104:14-17 (Revised Standard Version)

I will open rivers in desolate heights, And fountains in the midst of the valleys;I will make the wilderness a pool of water, and the dry land springs of water. Iwill plant in the wilderness the cedar and the acacia tree, The myrtle and theoil tree; I will set in the desert the cypress tree and the pine And the box treetogether, That they may see and know, And consider and understand together,That the hand of the Lord has done this, the Holy One of Israel has created it.Isaiah 41:18-20 (New King James Version)

Fear not, O land; Be glad and rejoice, for the Lord has done marvelousthings! Do not be afraid, you beasts of the field; For the open pastures are

C H A P T E R S I X

Chapter VI: Hebrew & Christian Scripture Quotes


springing up, And the tree bears its fruit; The fig tree and vine yield theirstrength. Joel 2:21-22 (New King James Version)

All the tithe of the land, whether of the seed of the land or of the fruit of thetrees, is the Lord’s; it is holy to the Lord. Leviticus 27:30 (Revised StandardVersion)

In the beginning was the Word, and the Word was with God, and the Wordwas God. He was in the beginning with God. All things were made throughhim, and without him nothing was made that was made. John 1:1-3 (NewKing James Version)

B. God’s Power Is Seen in Nature

The God who made the world and everything in it, he who is Lord of heavenand earth, does not live in shrines made by human hands, nor is he served byhuman hands, as though he needed anything, since he himself gives to allmortals life and breath and all things. Acts 17:24-25 (New Revised StandardVersion)

Heaven is My throne, and earth is My footstool. What house will you buildfor Me? Says the Lord, Or what is the place of My rest? Has My hand notmade all these things? Acts 7:49-50 (New King James Version)

For what can be known about God is plain to them, because God has shownit to them. Ever since the creation of the world his eternal power and divinenature, invisible though they are, have been understood and seen through thethings he has made. Romans 1:19-20 (New Revised Standard Version)

C. God Has a Special Relationship with All of Creation, and All ofCreation Is Called to Worship and Serve

Say among the nations, “The Lord reigns! Yea, the world is established, it shallnever be moved; he will judge the peoples with equity.” Let the heavens beglad, and let the earth rejoice; let the sea roar, and all that fills it; let the fieldexult, and everything in it! Then shall all the trees of the wood sing for joybefore the Lord. Psalm 96:10-12 (Revised Standard Version)

Let the heavens be glad and let the earth rejoice, and let them say among thenations, “The Lord reigns!” Let the sea roar, and all that fills it, let the fieldexult, and everything in it! Then shall the trees of the wood sing for joy beforethe Lord, for he comes to judge the earth. O give thanks to the Lord, for he isgood; for his steadfast love endures forever! 1 Chronicles 16:31-34 (RevisedStandard Version)

Let them praise the name of the Lord, For He commanded and they were



created. He has also established them forever and ever; He has made a decreewhich shall not pass away. Psalm 148:5-6 (New King James Version)

I consider that the sufferings of this present time are not worth comparingwith the glory about to be revealed to us. For the creation waits with eagerlonging for the revealing of the children of God; for the creation was subjectedto futility, not of its own will but by the will of the one who subjected it, inhope that the creation itself will be set free from its bondage to decay and willobtain the freedom of the glory of the children of God. We know that thewhole creation has been groaning in labor pains until now; and not only thecreation, but we ourselves, who have the first fruits of the Spirit, groan inwardlyas we wait for adoption, the redemption of our bodies. Romans 8:18-23 (NewRevised Standard Version)

But ask the animals what God does. They will teach you. Or ask the birds ofthe air. They will tell you. Or speak to the earth. It will teach you. Or let thefish of the ocean educate you. Are there any of those creatures that don’t knowwhat the powerful hand of the Lord has done? Job 12:7-9 (New InternationalReaders Version)

Then he showed me the river of the water of life, bright as crystal, flowingfrom the throne of God and of the Lamb through the middle of the street ofthe city; also, on either side of the river, the tree of life with twelve kinds offruit, yielding its fruit each month; and the leaves of the tree were for thehealing of the nations. Revelation 22:1-2 (Revised Standard Version)

D. God Calls for Respect for the Earth

Then the Lord God took the man and put him in the garden of Eden to tendand keep it. Genesis 2:15 (New King James Version)

Those who do what is right take good care of their animals. Proverbs 12:10(New International Readers Version)

When you besiege a city for a long time, making war against it in order totake it, you shall not destroy its trees by wielding an axe against them; for youmay eat of them, but you shall not cut them down. Are the trees in the fieldmen that they should be besieged by you? Deuteronomy 20:19 (RevisedStandard Version)

Out of the smoke came locusts. They settled down on the earth. They weregiven power like the power of scorpions of the earth. They were told not toharm the grass of the earth or any plant or tree. Revelation 9:3-4 (NewInternational Readers Version)



E. Human Humility Amidst the Grandeur of Creation

When I consider thy heavens, the work of thy fingers, the moon and stars,which thou hast ordained; What is man, that thou art mindful of him? Psalms8:4 (King James Bible)

And when the Lord your God brings you into the land which he swore toyour fathers, to Abraham, to Isaac, and to Jacob, to give you, with great andgoodly cities, which you did not build, and houses full of all good things,which you did not fill, and cisterns hewn out, which you did not hew, andvineyards and olive trees, which you did not plant, and when you eat and arefull, then take heed lest you forget the Lord. Deuteronomy 6:10-12 (RevisedStandard Version)

As for you, my flock, thus says the Lord God . . . Is it not enough for you tofeed on the good pasture, that you must tread down with your feet the rest ofyour pasture; and to drink of clear water, that you must foul the rest with yourfeet? Ezekiel 34:17-18 (Revised Standard Version)

The earth dries up and withers, the world languishes and withers; the heav-ens languish together with the earth. The earth lies polluted under its inhabi-tants; for they have transgressed laws, violated the statutes, broken the everlast-ing covenant. Therefore a curse devours the earth, and its inhabitants suffer fortheir guilt; therefore the inhabitants of the earth dwindled, and few people areleft. Isaiah 24:4-6 (New Revised Standard Version)

F. Warnings Against Materialism and Consumption

Lay not up for yourselves treasures upon earth, where moth and rust doth cor-rupt, and where thieves break through and steal. But lay up for yourselvestreasures in heaven, where neither moth nor rust doth corrupt, and wherethieves do not break through nor steal. For where your treasure is, there willyour heart be also. Matthew 6:19-24 (King James Bible)

No one can serve two masters; for either he will hate the one and love theother, or else he will be loyal to the one and despise the other. You cannot serveGod and mammon. Matthew 6:24 (New King James Version)

And again I say unto you, It is easier for a camel to pass through the eye of aneedle, than for a rich man to enter the kingdom of God. Matthew 19:24(King James Bible)

Consider the lilies ofthe field how theygrow; they toil not, neither do they spin;And yet I say unto you,That even Solomon inall his glory was notarrayed like one ofthese.

Matthew 6:28-29 (King James Bible)

Chapter VII: Additional ReligiousTraditions


Grandfather GreatSpirit

All over the world thefaces of living onesare alike

With tenderness theyhave come up out ofthe ground.

Look upon your children that they may

Face the winds andwalk the good road tothe Day of Quiet.

Grandfather GreatSpirit

Fill us with the Light.

Give us the strengthto understand,

And the eyes to see.

Teach us to walk thesoft Earth as relativesto all that live.

Sioux Prayer 50

The sky is round, and Ihave heard that theearth is round like aball, and so are all thestars. The wind, in itsgreatest power, whirls.Birds make their nestsin circles, for theirs isthe same religion asours…Even the sea-sons form a great cir-cle in their changing,and always comeback again to wherethey were.

Black Elk 51

VII. Excerpts from Additional Religious Traditions

As noted at the beginning, this Guide focuses on Christian and Jewish tradi-tions. However, many other religions have significant conservation teachings,theology, and activism. The following quotes provide a glimpse into some ofthese traditions’ focus on conservation.

A. Indigenous Traditions

Themes which provide orientation for understanding the relations betweenindigenous religions and ecology are kinship, spatial and biographical relationswith place, traditional environmental knowledge, and cosmology...[The]awareness of the loss of natural harmony among indigenous peoples broughtwith it an awareness of fostering sustainable human-earth relations for futuregenerations. Among the northern Algonkian hunters and trappers of NorthAmerica these relations were maintained by complex regulations for thetreatment of the bones of slain animals. Sensitivities to local regions and theirbiodiversity have been transmitted in strikingly diverse ways by indigenouspeoples. The Proto-Malaysian peoples, for example, have transmitted into thepresent elaborate divination modes based on the flights and calls of birds.Spatial and biographical relations with place are also significant pragmatic andspiritual aspects of this environmental sensitivity. John A.Grim, “IndigenousTradition and Ecology” (2001), Forum on Religion and Ecology website,www.environment.harvard.edu/religion.

If anyone asked Indians what they thought about animals, trees, and moun-tains, they answered by talking about the powerful spiritual beings that werethose things...[T]he Indian attitudes—the Indian philosophy and religion, ifthose restrictive words can even be used to apply to the wholeness of Indianthought—enabled the Indians to live in and to change the American environ-ment without seriously degrading it...It was not a wilderness—it was a com-munity in nature of living beings, among whom the Indians formed a part, butnot all. There were also animals, trees, plants, and rivers, and the Indiansregarded themselves as relatives of these, not as their superiors. J. DonaldHughes, from “American Indian Ecology,” in This Sacred Earth, 133 (RogerS. Gottlieb, ed., 1996).

When I was a youth the country was very beautiful. Along the rivers werebelts of timberland, where grew cottonwoods, maples, elms, ash, hickory andwalnut trees, and many other kinds. Also there were various kinds of vines andshrubs. And under these grew many good herbs and beautiful flowering plants.In both the woodland and the prairie I could see the trails of many kinds ofanimals and hear the cheerful songs of birds of many kinds. When I walked

C H A P T E R S E V E N



abroad I could see many forms of life, beautiful living creatures of many kindswhich Wakanda had placed here; and these were after their manner walking,flying, leaping, running, playing all about. But now the face of all the land ischanged and sad. The living creatures are gone. I see the land desolate, and Isuffer . . . loneliness. Omaha Indian elder, quoted in J. Donald Hughes, from“American Indian Ecology,” in This Sacred Earth, 131 (Roger S. Gottlieb, ed.,1996).

Humility and respect for nature is a characteristic of the African world-view.Resources are given by God. For the African, this is a humbling experience.The processes of replenishing resources and cleansing the environment are notexplained in scientific terms. And because God is in us humans and in nature,and we are a part of this nature, our life is seen as being sustained by naturalresources as we also sustain them. This is the participatory nature of the worldof which we are a part. Backson Sibanda, excerpted from a monograph entitledEnvironmental Policy: Governance, Religion, Traditional Practices, andNatural Resource Management in Zimbabwe (1998).

B. Hindu Tradition

WHAT IS THE GREAT VIRTUE CALLED AHIMSA? SHLOKA 66 -- Ahimsa,or noninjury, is the first and foremost ethical principle of every Hindu. It isgentleness and nonviolence, whether Physical, mental or emotional. It isabstaining from causing hurt or harm to all beings. Aum. BHASHYA -- To theHindu the ground is sacred. The rivers are sacred. The sky is sacred. The sun issacred. His wife is a Goddess. Her husband is a God. Their children are devas.Their home is a shrine. Life is a pilgrimage to liberation from rebirth, and noviolence can be carried to the higher reaches of that ascent. While nonviolencespeaks only to the most extreme forms of wrongdoing, ahimsa, which includesnot killing, goes much deeper to prohibit the subtle abuse and the simple hurt.Rishi Patanjali described ahimsa as the great vow and foremost spiritual disci-pline which Truth-seekers must follow strictly and without fail. . . . Vedic rishiswho revealed dharma proclaimed ahimsa as the way to achieve harmony withour environment, peace between peoples and compassion within ourselves.The Vedic edict is: “Ahimsa is not causing pain to any living being at any timethrough the actions of one’s mind, speech or body.” Aum Namah Sivaya.Satguru Sivaya Subramuniyaswami, from “Dancing with Siva,” in Hinduism’sContemporary Catechism, 195 (1993).

In March 1973, in the town of Gopeshwar in Chamoli district (UttarPradesh, India), villagers formed a human chain and hugged the earmarkedtrees to keep them from being felled for a nearby factory producing sportsequipment. The same situation later occurred in another village when forestcontractors wanted to cut trees under license from the Government Departmentof Forests. Again, in 1974, women from the village of Reni, near Joshimath inthe Himalayas, confronted the loggers by hugging trees and forced contractors

To become human,one must make roomin oneself for the won-ders of the universe.

South AmericanIndian Saying 52

May the wind blowsweetness,

The rivers flowsweetness,

The herbs growsweetness,

For the People ofTruth!

Sweet be the night,

Sweet be the dawn,

Sweet be the earth’sfragrance,

Sweet be our Heaven!

May the tree affordto sweetness,

The sun shine tosweetness,

The cows yieldsweetness –

Milk in plenty!

Rig Veda I 53



Today more than everbefore life must becharacterized by asense of Universalresponsibility, not onlynation to nation andhuman to human, butalso human to otherforms of life.

Dalai Lama (Tenzin Gyatso) 54

to leave. Since then, the Chipko Andolan (the movement to hug trees) hasgrown as a grassroots ecodevelopment movement. The genesis of the Chipkomovement is not only in the ecological or economic background, but in reli-gious belief. Villagers have noted how industrial and commercial demands havedenuded their forests, how they cannot sustain their livelihood in a deforestedarea, and how floods continually play havoc with their small agriculturalcommunities. The religious basis of the movement is evident in the fact that itis inspired and guided by women...[B]eing more religious, they also are moresensitive to injunctions such as ahimsa. O. P. Dwivedi, Satyagraha for“Conservation: Awakening the Spirit of Hinduism,” in This Sacred Earth,160 (Roger S. Gottlieb, ed., 1996).

C. Buddhist Tradition

Buddhist environmentalists assert that the mindful awareness of the universalityof suffering produces compassionate empathy for all forms of life, particularlyfor all sentient species. They interpret the Dhammapada’s ethical injunction notto do evil but to do good as a moral principle advocating the nonviolent allevi-ation of suffering, an ideal embodied in the prayer of universal loving-kindnessthat concludes many Buddhist rituals: “May all beings be free from enmity;may all beings be free from injury; may all beings be free from suffering; mayall beings be happy.” Out of a concern for the total living environment,Buddhist environmentalists extend loving-kindness and compassion beyondpeople and animals to include plants and the earth itself. Donald K. Swearer,“Buddhism and Ecology: Challenge and Promise” (1998), Forum on Religionand Ecology website, www.environment.harvard.edu/religion.

[G]enerally speaking, all beings seem beautiful to us, beautiful birds, beauti-ful beasts. Their presence gives us some kind of tranquility, some kind of joy;they are like an ornament to our lives really. And then the forest, the plants,and the trees, all these natural things come together to make our surroundingspleasant. All are heavily interdependent in creating our joy and happiness, inremoving our sufferings. His Holiness the 14th Dalai Lama, “A TibetanBuddhist Perspective,” in Spirit and Nature, 115 (Steven C. Rockefeller andJohn C. Elder, eds., 1992).

[By Buddhist hermits] it is, precisely, undisturbed, unspoiled nature -- thewilderness -- that is usually regarded as the most favourable environment forspiritual progress and true happiness. This seems to imply an intramundane-positive evaluation, and what is positively evaluated here is not so much indi-vidual animals and plants, but rather the whole ambience. Primarily, to be sure,as a place of solitude and silence, but, at least occasionally (as in some verses ofthe Theragaathaa), also in its beauty, as the harmonious unity of landscape,plants and animals. This seems to coincide, to some extent, with what we call“nature” in the sense of an ecosystem, along with the species of animals andplants belonging to it. If this is correct, this strand would indeed furnish a



viable basis for ecological ethics including active protection and even restitutionof ecosystems. Lambert Schmithausen, “The Early Buddhist Tradition andEcological Ethics,” 4, Journal of Buddhist Ethics (1997).

Imagine a city that has only one tree left. People there are mentally disturbed,because they are so alienated from nature. Then one doctor in the city sees whypeople are getting sick, and he offers each person who comes to him the pre-scription: “You are sick because you are cut off from Mother Nature. Everymorning, take a bus, go to the tree in the center of the city, and hug it for fif-teen minutes. Look at the beautiful green tree and smell its fragrant bark.” . . .If you are a mountain climber or someone who enjoys the countryside or theforest, you know that forests are our lungs outside of our bodies. Yet we havebeen acting in a way that has allowed millions of square miles of land to bedeforested, and we have also destroyed the air, the rivers, and parts of theozone layer. We are imprisoned in our small selves, thinking only of some com-fortable conditions for this small self, while we destroy our large self. If wewant to change the situation, we must begin by being our true selves. To be ourtrue selves means we have to be the forest, the river, and the ozone layer. If wevisualize ourselves as the forest, we will experience the hopes and fears of thetrees. If we don’t do this, the forests will die, and we will lose our chance forpeace. When we understand that we are interdependent with the trees, we willknow that it is up to us to make an effort to keep the trees alive. Thich NhatHanh, “Love in Action,” in The Soul of Nature, 130, 131 (Michael Tobias andGeorgianne Cowan, eds., 1996).

The early Buddhist community lived in the forest under large trees, in caves,and in mountainous areas. Directly dependent on nature, they cultivated greatrespect for the beauty and diversity of their natural surroundings. In the Sutta-Nipata, one of the earliest texts, the Buddha says: “Know ye the grasses andthe trees . . . Then know ye the worms, and the moths, and the different sortsof ants . . . Know ye also the four-footed animals small and great, the serpents,the fish which range in the water, the birds that are borne along on wings andmove through the air . . . Know ye the marks that constitute species are theirs,and their species are manifold.” Chatsumarn Kabilsingh, “Early BuddhistViews on Nature,” in This Sacred Earth, 148 (Roger S. Gottlieb, ed., 1996).

D. Islamic Tradition

Muslims are reflecting on their fundamental and enduring religious teachingsand discovering theological and moral bases for an environmental ethics thathave been present, whether explicitly or implicitly, both in their sacred textualtraditions and in their habits of heart, thinking, public administration, anddaily life since Islam’s founding. A common conviction among Muslims in thisdiscourse is that nature is not independently worthwhile but derives its valuefrom God. The earth is mentioned some 453 times in the Qur’an, whereas skyand the heavens are mentioned only about 320 times. Islam does understand

We live by the sunWe feel by the moonWe move by the starsWe live in all thingsAll things live in us

We eat from the earthWe drink from the rainWe breath of the air

We live in all thingsAll things live in us

We call to each otherWe listen to each otherOur hearts deepenwith love andcompassion

We live in all thingsAll thing live in us

We depend on thetrees and animalsWe depend on theearthOur minds open withwisdom and thought


We dedicate ourpractice to othersWe include all formsof lifeWe celebrate the joyof living-dying


We are full of lifeWe are full of deathWe are grateful forall beings andcompanions

Stephanie Kaza 55



Unity, trusteeship andaccountability, that istawheed, knalifa andakhrah, the three cen-tral concepts of Islam.They constitute thebasic values taught bythe Qur’an.

Abdullah OmarNaseef 56

Land is immortal, for itharbors the mysteriesof creation.

Anwar El-Sadat 57

the earth to be subservient to humankind, but it should not be administeredand exploited irresponsibly. There is a strong sense of goodness and purity ofthe earth….Muslims envision heaven as a beautiful garden which the Qur’andescribes in many places. If life on earth is preparation for eternal life in heav-en, then the loving care of the natural environment would seem to be appropri-ate training for the afterlife in the company of God and the angels in an envi-ronment that is perfectly balanced, peaceful, and verdant. Frederick Denny,“Islam and Ecology: A Bestowed Trust Inviting Balanced Stewardship” (1998),Forum on Religion on Ecology website, www.environment.harvard.edu/religion.

Muhammad said: “When doomsday comes if someone has a palm shoot in hishand he should plant it.” This hadith encapsulates the principles of Islamicenvironmental ethics. Even when all hope is lost, planting should continue forplanting is a good in itself. The planting of the palm shoot continues theprocess of development and will sustain life even if one does not anticipate anybenefit from it. Mawil Y. Izzi Deen (Samarrai), “Islamic Environmental Ethics,Law, and Society,” in This Sacred Earth, 169 (Roger S. Gottlieb, ed., 1996).



Endnotes

1 Robert Putnam, Bowling Alone: The Decline of Social Capitalism in America, 68 (2000).2 Bill McKibben, The End of Nature 176 (1989).3 Id. At 72.4 Thomas Aquinas, Summa Theologica, Question 47.5 Fred Krueger, A Cloud of Witness, A Collection of Writing from Saints and Seers, Mystics andReformers that Contribute to a Christian Theology and Ethic of Creation, 143 (198).

6 Id. At 143.7 Sefer Ha-Hinukh, #515 of the 613 Mitzvot.8 His Holiness the 14th Dalai Lama, “A Tibetan Buddhist Perspective,” in Spirit and Nature, S.Rockefeller and J. Elder, eds., 115 (1992).

9 Lambert Schmithausen, “The Early Buddhist Tradition and Ecological Ethics,” 4, Journal ofBuddhist Ethics (1997) (quote retrieved from internet, http://jbe.la.ps.edu).

10 Qu’ran, “The Chapter of the Merciful (LV. Mecca.),“ in The Sacred Books of the East, E. H.Palmer, trans., F. Max Muller, ed., 258 (1970).

11 Satguru Sivaya Subramuniyaswami, “Dancing with Siva,” Hinduism’s ContemporaryCatechism, 195 (1993).

12 Betty Tso, PanTheology Magazine, 3 (Aug. 1998).13 Susan J. Clark, Celebrating Earth Holy Days: A Resource Guide for Faith Communities, 126

(1992).14 Terry Tempest Williams, “Testimony,” Wild Earth, 6-7 (Winter 1995).15 Robert D. Putnam, Bowling Alone: The Decline of Social Capitalism in America, 70 (2000).16 Belden & Russonello and R/S/M, Human Values and Nature’s Futures: American Attitudes on

Biological Diversity, December 1996.17 Belden & Russonello and R/S/M, Human Values and Nature’s Futures: American Attitudes on

Biological Diversity, December 1996.18 Schultz, P.W., L. Zelezny, and N.J. Dalrymple, “ A multinational perspective on the relation

between Judeo-Christian religious beliefs and attitudes of environmental concern,” inEnvironment and Behavior, Vol. 32 No. 4, 576 – 591 (2000); this article is also a good sourceof references for other sociological studies that have looked at religious beliefs, environmentalattitudes and behavior.

19 Susan J.Clark, Celebrating Earth Holy Days: A Resource Guide for Faith Communities, 107-108 (1992).

20 From the NRPE website, www.nrpe.org.21 From the NRPE website, www.nrpe.org.22 Tom Crider, A Nature Lover’s Book of Quotations, 8 (2000).23 Id. At 203.24 From the NRPE website, www.nrpe.org.25 Herbert Schroeder, “Spirit of the Forest: Integrating Spiritual Values into Natural Resource

Management and Research,” in Dialogues with the Living Earth, James Swan and RobertaSwan, compilers, 294-306 (1996).

26 Susan J. Clark, Celebrating Earth Holy Days: A Resource Guide for Faith Communities, 122(1992).

27 Elizabeth Roberts and Elias Amidon, eds. Earth Prayers From Around the World, 175 (1991).28 Because the U.S. Census does not ask questions regarding religious affiliation, it is difficult to

obtain accurate numbers of current membership of religions and denominations. There is alsoa difference between numbers of self-identified membership versus affiliated membership thatorganizations report. For a discussion about religious demographics, see www.adherents.com;see also Yearbook of American & Canadian Churches: Religious Pluralism in the NewMillennium, Eileen Lindner, ed., and National Council of the Churches of Christ, (2000).

29 World Almanac and Book of Facts (1999).30 Encyclopedia of American Religions (5th ed., 1996).31 Glen Lauder, “Ecology and Spirituality,” and Jan Kassahn Keeler, “Spiritual Activism and the

Environment,” in Christian Science Journal, Volume 118, No. 7, 5, 7-9 (July 2000).32 For more information about Evangelicals see the websites Barna Research Online,

www.barna.com, and www.beliefnet.com.33 Description of parachurch organizations is from Peter Illyn, Christians for EnvironmentalStewardship, [email protected].



34 Elizabeth Roberts and Elias Amidon, eds., Earth Prayers From Around the World, 103 (1991).35 Id. At 57.36 Id. At 371.37 Roderick Nash, “The Greening of Religion,” in This Sacred Earth, 202 (Roger Gottlieb, ed.,

1996).38 Id. At 206.39 Id. At 206.40 Elizabeth Roberts and Elias Amidon, eds., Earth Prayers From Around the World, 46 (1991).41 Tom Crider, A Nature Lover’s Book of Quotations, 246 (2000).42 Sean McDonagh, The Greening of the Church,168 (1990).43 Roderick Nash, “The Greening of Religion,” in This Sacred Earth, 203 (Roger Gottlieb, ed.,

1996).44 Id. At 20645 Id. At 208, 210.46 Sean McDonagh, The Greening of the Church, 190 (1990).47 Id. At 17,18.48 Roderick Nash, “The Greening of Religion,” in This Sacred Earth, 220 (Roger Gottlieb, ed.,1996).

49 Evan Eisenberg, “The Ecology of Eden” in Our Land Ourselves: Readings on People andPlace, Peter Forbes, Anne Armbrecht Forbes, Helen Whybrow, eds., 111 (1999).

50 Elizabeth Roberts and Elias Amidon, eds., Earth Prayers From Around the World, 184 (1991).51 Tom Crider, A Nature Lover’s Book of Quotations, 201 (2000).52 Id. At 255.53 Elizabeth Roberts and Elias Amidon, eds., Earth Prayers From Around the World, 175 (1991).54 Tom Crider, A Nature Lover’s Book of Quotations, 52 (2000).55 Elizabeth Roberts and Elias Amidon, eds., Earth Prayers From Around the World, 16-17

(1991).56 Tom Crider, A Nature Lover’s Book of Quotations, 184 (2000).57 Id. At 201

Building Partnerships with the Faith Community from The Biodiversity Project 87 Tips for Outreach

I. Ten Hot Topics

1. THE “religious community”Perhaps the most basic mistake in outreach to religious groups is the assump-tion that such groups are all the same, all agree with each other, or all have theability to speak for each other. Religious communities are as diverse as anyother communities—often more so. Approach each group as its own entity—recognizing that even churches from the same denomination in the same townmay be strikingly different from one another.

2. Evolution/CreationOne aspect of the religious community’s diversity is the variety of approachesto evolution. Many congregations and religious leaders fully accept evolution;for others, the very term is an anathema. Many congregations talk about“caring for God’s Creation”—but they may mean very different things bythat term. Find out what is and is not acceptable for a given congregation—understanding at the same time that groups all across the evolution/creationspectrum may still be supportive of biodiversity, though for different reasons.

3. Interfaith Coalitions and New Age/Pagan IssuesAnother aspect of the diversity of religious life is the broad spectrum of reactionsto interfaith coalitions. Some communities—especially the Jewish community—prefer to work in interfaith coalitions. Others—especially Evangelical churches—typically prefer to work independently. It is important to respect thesedifferences and to encourage participation that is appropriate for a givencongregation or leader. Some congregations and institutions worry that envi-ronmental groups or interfaith coalitions around environmental issues might beassociated with “New Age” or “pagan” religious practices; other congregationswelcome dialogue with earth-based traditions or new religions. If you areworking with communities where this is a concern, groups like the EvangelicalEnvironmental Network can supply you with materials that explain biblically-based reasons for “caring for creation.” You need to make sure not to pressurereligious community members to work publicly with any individuals or groupsthat might compromise their religious beliefs.

4. Pro-Life ConcernsReligious groups also have a variety of stances about abortion, birth control,and other family planning issues. While discussions of population issues and theirrelationship to biodiversity should not be considered off-limits, such discussionsare sensitive and probably should wait until trust has begun to build in yourrelationships with religious leaders. In some cases, religious leaders will wantto address environmental concerns as part of a broader “pro-life” agenda, anargument that can be extremely persuasive. It is important, however, for such

T I P S F O R O U T R E A C H

Tips for Outreach 88 Building Partnerships with the Faith Community from The Biodiversity Project

themes to be raised by religious leaders rather than by secular environmentalgroups.

5. Diversity Within Environmental GroupsMany religious communities have long-standing commitments to diversity intheir own leadership, reflecting the great diversity within their pews. Suchgroups are particularly sensitive to criticisms of the environmental movementas an elitist concern held by upper-class white males. Be sure to show thediversity of your leadership to religious leaders—and if your group and leadersare not diverse, you might think about asking for help from religious leaders toincrease your diversity.

6. Tax Status/Church-State IssuesThis pitfall, while by no means limited to environmental concerns, is oftenraised by religious leaders who are relatively new to social justice activism.Many denominations publish very clear guidelines on activism, tax status, andchurch/state concerns for their congregation. Though you should not givedetailed legal advice to religious groups, you can point out that religious leadersspeaking out on environmental issues in no way threatens their tax status—theonly activity they must avoid is the endorsement of political candidates.Similarly, if a religious leader is concerned about crossing church/state bound-aries, you can point out that, as long as they do not try to establish a religioustest for public office, speaking about how their religious values relate to modernpolicy questions does not intrude on church/state separation.

7. The “Enemy”Especially in the present political climate, it is easy to fall into habits of demo-nizing one’s political opponents. It is important to remember, however, that ina given congregation, one may find business leaders as well as environmentalleaders, property rights activists as well as biodiversity activists. If religiousleaders feel that they can’t speak about environmental issues without directlyattacking members of their own congregation, they may avoid the subjectaltogether. You can help by giving religious leaders the tools they need toexpress concern about environmental issues without ignoring legitimate questionsabout the consequences of environmental regulations. And, once trust has beenestablished, you may find that religious leaders can help bring other sectors tothe table ready to work with you. In other cases, a trusting relationship mayenable a religious leader to actively condemn practices by congregants that doneed condemning.

8. BaggageSometimes, the environmentalists approaching religious groups bring morethan one agenda with them. Sometimes, in addition to environmental outreach,they want to discuss their own religious issues—anything from questions aboutGod to old baggage from a mean religious schoolteacher. While at least someof these questions might be appropriate once a trusting relationship is built,

Tips for OutreachBuilding Partnerships with the Faith Community from The Biodiversity Project 89

they often can block the building of that relationship if they become tooprominent too early on, especially when they take on negative tones, denouncingreligion as patriarchy or the like. Make sure that the person making the initialoutreach connection to religious groups approaches them with an open mindand with only one item on the agenda—building a working relationship onenvironmental concerns.

9. OverwhelmingReligious leaders are very busy—and they may not have previously given muchthought to environmental concerns, especially biodiversity. Don’t overwhelmthem initially either with reams of background information or with hugedemands on their time. Make sure your initial contacts are about a time-limited,specific project. Once you have successfully worked together, you can moveon to more complicated aspects of biodiversity and/or more long-term, time-intensive projects.

10. Two-Way RelationshipsFinally, no one likes to be used, especially someone who already may feel overlybusy with too many demands on her/his time. Clearly show what you have tooffer in this relationship—not only solid information about important subjects,but exciting possibilities to make a difference on critical issues. And you canrelate anecdotes about how environmental activities have brought new energy,excitement, and people, especially young people, to other congregationsengaged in caring for creation. Finally, don’t underestimate the value of helpingprovide interesting topics for sermons or religious school classes. The more youcan offer, the more likely it is that religious leaders and groups will want towork closely with you.


II. Summary of Some Key “How To” Points

Items Secular Groups Can Offer Their Religious Community PartnersIn part, secular environmental groups can offer the religious community thefollowing: • Exciting possibilities to make a difference on critical issues; • Substantial, well-documented, and accurate ecological and economic infor-

mation, which can be used for various activities and in religious educationsettings; and

• Assistance as religious groups reach out to policy makers and the media.

Tone in Outreach to Members of the Religious Community• Keep in mind that the religious presence has always been part of the larger

conservation movement.• When making choices about outreach efforts, make those that will

strengthen the relationship, and if necessary choose maintaining positiverelationships over completing short-term tasks.

• Treat every individual as a VIP.• Avoid debates that compare values of humans versus flora and fauna.• Have a sincere respect for religious beliefs and people motivated by them. • Be careful not to write off people because of religious, class, or education

differences.

Some Internal Religious Community Concerns and Pressures• Clergy and other religious community leaders are very busy. Be scrupulous

about respecting the time constraints of your religious partners.• Think about people’s personal and broader needs.• Understand the current pressures with which congregational leaders are

coping, including diminishing numbers in some cases.• Show the diversity of your leadership to religious activists.

Communication Tips• When making an initial call, step back and ask yourself, “What would I be

thinking if I had never before considered doing anything pertaining tobiodiversity issues?”

• Make sure the tone is not, “you’d be useful to me,” but “maybe we canpartner on this to accomplish something.”

• Avoid strident-sounding tones.• Do not “put down” your opponents as people.• Reach out to lay members of the religious community as well as clergy.• Make a connection with issues on which individuals already are working,

e.g., showing the relationship between biodiversity and social justice. • Emphasize the many reasons biodiversity is important, including species’

T I P S F O R O U T R E A C H

Tips for Outreach 92 Building Partnerships with the Faith Community from The Biodiversity Project

inherent value and biodiversity’s importance to people. • Limit your message to conservation issues only.• Stress that the involvement of the religious voice often makes a big difference.

Issues Important to Denominations and Other Religious GroupsIn part, learn about religious community issues through the following:• Religious community magazines, newspapers, and newsletters; • Denominational or organizational web pages; and • Reading the Saturday religious page in city newspapers.

Working with Individuals• There’s a temptation to want to get everyone on board. Instead, spend your

energy where it is most fruitful, finding a few who are already inclined topartner with you.

Partnering to Influence Policy Makers• When you contact religious community individuals about attending meetings

with policy makers, you are offering to partner with religious communityindividuals on a relatively risk-free, time-limited task.

• It is a good idea to end the meeting with policy makers with suggestions forhow to continue the dialogue.

• When religious community individuals meet with their policy makers, youand others in secular environmental groups can provide a number of crucialservices. For example, you can help schedule meetings, provide ecologicaland economic background information and policy analyses, and perhapsattend the meetings.

Partnering to Reach the Media• Be careful when encouraging religious conservationists to do media work.

By their very nature, media activities are not private.• Almost all religious communities have publications, often at the regional or

national levels, and these publications may publish articles.• Religious community members who are communicating with policy makers or

the media should only be asked to speak from their own areas of expertise.• Do not tell religious community individuals what their religious community

message should contain, but share information from your own areas ofexpertise that may be helpful as the spiritual message is crafted.

Reaching Others in the Religious Community• Secular environmental groups can be helpful as religious community conser-

vationists reach out to other religious community members. For example,the secular organizations can supply fact sheets and speakers, co-sponsorevents and conferences, or provide trainings.


Diversity of the U.S. Religious Community• Probably the most basic mistake in outreach to religious groups is the

assumption that all are the same, all agree with each other, or all have theability to speak for each other. Even within seemingly similar parts of thereligious community, there can be significant differences.

Finding Religious Community PartnersThere are a number of places to take the first step to find religious communitypartners, including the following:• Within your own environmental organization;• Through checking the yellow pages of the phone book;• Through web searches (A good place to start is the Web of Creation website

at www.webofcreation.org, or the National Religious Partnership for theEnvironment website at www.nrpe.org.);

• Through calling denominational regional offices;• In social justice and conservation groups within denominations;• At colleges and universities affiliated with denominations;• Through interfaith and ecumenical groups.

GlossaryBuilding Partnerships with the Faith Community from The Biodiversity Project 95

Definitions are from Webster’s Third New International Dictionary (1981)unless otherwise noted.

Born-again: person who has had a conversion experience of knowing JesusChrist and sensing the Holy Spirit, and has accepted Jesus Christ as theirpersonal savior (From www.beliefnet.com)

Clergy: a body of religious officials or functionaries prepared and authorizedand ordained to conduct religious services or attend to other religious duties,such as ministers or rabbis

Ecumenical: of, relating to, representing, or governing the whole body ofchurches, promoting or tending toward worldwide Christian unity

Evangelical: of, relating to, or being a religious group emphasizing salvation byfaith in the atoning death of Jesus Christ through personal conversion, theauthority of scripture, and the importance of preaching as contrasted to ritual

Faith-based: individuals or organizations that have belief in, trust in, and loyal-ty to a supreme being or God; please note that not all religions believe in asupreme being or God (e.g. Buddhism, Confucianism, and Taoism)

Fundamentalism: a conservative movement in American Protestantism originatingaround the beginning of the 20th century in opposition to modernist tendenciesand emphasizing the literal interpretation and absolute inerrancy of the Bible,the imminent and physical second coming of Jesus Christ, the virgin birth,physical resurrection, and substitutionary atonement (From www.beliefnet.com)

Laity: members of a church who are not formally ordained for ministerial positions

Interdenominational: occurring between or among or common to differentchurches or denominations

Interfaith: occurring between or among people or organizations of differentreligious faiths or creeds

Interreligious: existing between religions

Parachurch: special interest groups that work with churches to serve specificpopulations or to champion specific causes (From Peter Illyn, Christians forEnvironmental Stewardship)

Religious: 1) relating to that which is acknowledged as ultimate reality;2) committed, dedicated, or consecrated to the service of the divine

Secular: of or relating to the worldly or temporal, as distinguished from thespiritual or eternal

Spiritual: of or relating to religious or sacred matters

G L O S S A R Y

BibliographyBuilding Partnerships with the Faith Community from The Biodiversity Project 97

The following items are just a few of the many publications and resources thatdiscuss the spiritual-conservation connection. For an excellent annotated bibli-ography, see Earth Ministry’s Handbook for Creation Awareness and Care inYour Congregation (www.earthministry.org).

Badiner, Alan Hunt, Dharma Gaia: A Harvest of Essays in Buddhism andEcology. Berkeley, CA: Parallax Press, 1990.

Bakken, Peter, Joan Gibb Engel and J. Ronald Engel, Ecology, Justice andChristian Faith: A Critical Guide to the Literature. Westport, CT: GreenwoodPress, 1995.

Bassett, Libby, ed., Earth and Faith: A Book of Reflection for Action. NY:Interfaith Partnership for the Environment, United Nations EnvironmentProgramme, 2000.

Berry, Thomas, The Dream of the Earth. San Francisco, CA: Sierra ClubBooks, 1988.

Berry, Thomas, and Brian Swimme, The Universe Story. San Francisco, CA:HarperCollins, 1992.

Berry, Thomas, The Great Work: Our Way into the Future. NY: Bell Tower, 1999.

Berry, Wendell, The Unsettling of America: Culture and Agriculture. SanFrancisco, CA: Sierra Club Books, 1977.

Berry, Wendell, What Are People For? San Francisco, CA: North Point Press, 1990.

Bouma-Prediger, Steven and Virginia Vroblesky, Assessing the Ark: A ChristianPerspective on Non-Human Creatures and the Endangered Species Act.Crossroads Monograph Series, 1997.

Bratton, Susan, Christianity, Wilderness and Wildlife: The Original DesertSolitaire. Scranton, PA: University of Scranton Press, 1993.

Callicott, J. Baird, Earth’s Insights: A Survey of Ecological Insights from theMediterranean Basin to the Australian Outback. Berkeley, CA: University ofCalifornia Press, 1994.

Carroll, John E. and Albert LaChance, Embracing Earth: Catholic Approachesto Ecology. Maryknoll, NY: Orbis Press, 1994.

B I B L I O G R A P H Y

Bibliography 98 Building Partnerships with the Faith Community from The Biodiversity Project

Carroll, John E. and Keith Warner, OFM, eds., Ecology and Religion: ScientistsSpeak. IL: Franciscan Press, 1998.

Carroll, John E., Peter Brockelman, and Mary Westfall, eds., The Greening ofFaith: God, the Environment, and the Good Life. NH: University Press of NewHampshire, 2000.

Chapple, Christopher Key and Mary Evelyn Tucker, eds., Hinduism andEcology: The Intersection of Earth, Sky and Water (Religions of the World andEcology Series). MA: Harvard University Press, 2000.

Christiansen, D. and W. Grazer, eds., And God Saw That It Was Good. UnitedStates Catholic Conference, 1996.

Clark, Susan J., Celebrating Earth Holy Days: A Resource Guide for FaithCommunities. NY: Crossroad Publishing Co., 1992.

Coalition on the Environment and Jewish Life, To Till and to Tend: A Guide toJewish Environmental Study and Action. NY: Coalition on the Environmentand Jewish Life, 1993.

Crider, Tom, ed., A Nature Lover’s Book of Quotations. CT: Birch TreePublishing, 2000.

Dowd, Michael, EarthSpirit: A Handbook for Nurturing an EcologicalChristianity. Mystic, CT: Twenty-third Publications, 1991.

DeWitt, Calvin B., Earth-Wise: A Biblical Response to Environmental Issues.Grand Rapids, MI: CRC Publications, 1994.

Forbes, Peter, Ann Armbrecht Forbes, and Helen Whybrow, eds., Our Land,Ourselves: Readings on People and Place. San Francisco, CA: The Trust forPublic Land, 1999.

Foltz, Richard C., “Mormon Values and the Utah Environment,” Worldviews:Environment, Culture, Religion, Volume 4, Number 1, Spring 2000.

Fowler, Robert Booth, The Greening of Protestant Thought. Chapel Hill, NC:University of North Carolina Press, 1995.

Goldsmith, Edward, ed., “The Cosmic Covenant: Re-embedding Religion inSociety, Nature, and the Cosmos,” The Ecologist, Volume 30, Number 1,January/February 2000.

Gottlieb, Roger, ed., This Sacred Earth: Religion, Nature, Environment. NY:Routledge Press, 1996.


Grim, John A., ed., Indigenous Traditions and Ecology: The InterBeing ofCosmology and Community (Religions of the World and Ecology Series). MA:Harvard University Press, 2001.

Hargrove, Eugene, ed., Religion and Environmental Crisis. Athens, GA:University of Georgia Press, 1986.

Hessel, Dieter T., Theology for the Earth Community: A Field Guide.Maryknoll, NY: Orbis Books, 1996.

Hessel, Dieter T. and Rosemary Radford Ruether, eds., Christianity andEcology: Seeking the Well-Being of Earth and Humans (Religions of the Worldand Ecology Series). MA: Harvard University Press, 2000.

Hyde, Orson, “Instructions Concerning Things Spiritual and Temporal,”Journal of Discourses, President Brigham Young, Volume XI, 1867.

Ignatius, Keith, Our Only Home: Planet Earth. A Bible Study Based on theEcology Policy Statement of American Baptist Churches U.S.A. PA: AmericanBaptist Church, 1990.

International Bible Society, Heaven and Earth: Creation Devotional Booklet:30 Bible Readings That Exalt God Through Creation; available from IBS at(800) 524-1588; www.IBSDirect.com.

Kaza, Stephanie and Kenneth Kraft, Dharma Rain: Sources of BuddhistEnvironmentalism. Boston, MA: Shambala Press, 2000.

Kellert, Steve, Kinship to Mastery: Biophilia in Human Evolution andDevelopment. Washington, DC: Island Press, 1997.

Kellert, Steve and Timothy Farnham, eds., The Good in Nature and Humanity:Connecting Science, Spirit, and the Natural World. Washington, DC: IslandPress, Forthcoming 2002.

Kemper, Kristen, ed., Caring for God’s World: Creative Ecology Ideas for YourChurch. Brea, CA: Educational Ministries, Inc., 1991.

Kempton, Willett, James S. Boster, and Jennifer A. Hartley, EnvironmentalValues in American Culture. Cambridge, MA: MIT Press, 1996.

Kinsley, David, Ecology and Religion: Ecological Spirituality in a Cross-Cultural Perspective. Englewood Cliffs, NJ: Prentice Hall, 1995.

Kirk, Janice and Donald Kirk, Cherish the Earth: The Environment andScripture. Herald Press, 1993.

Bibliography 100 Building Partnerships with the Faith Community from The Biodiversity Project

LeQuire, Stan, ed., The Best Preaching on Earth: Sermons on Caring forCreation. Judson Press, 1996.

Lindner, Eileen, ed., and National Council of Churches of Christ, Yearbook ofAmerican & Canadian Churches: Religious Pluralism in the New Millennium.Nashville, TN: Abingdon Press, 2000.

McDaniel, Jay, Of Gods and Pelicans: A Theology of Reverence for Life.Philadelphia, PA: Westminster, 1989.

McDaniel, Jay, With Roots and Wings: Christianity in an Age of Ecology andDialogue. Maryknoll, NY: Orbis Books, 1995.

McDonagh, Sean, To Care for the Earth: A Call to a New Theology, NM: Bear& Co., 1987. (out of print)

McDonagh, Sean, The Greening of the Church. Maryknoll, NY: Orbis Books, 1990.

McFague, Sallie, The Body of God: An Ecological Theology. MN: FortressPress, 1993.

McKibben, Bill, The End of Nature. NY: Anchor Books, 1989.

Nash, James A., Loving Nature: Ecological Integrity and ChristianResponsibility. Nashville, TN: Abingdon Press, 1991.

Oelschlaeger, Max, Caring for Creation: An Ecumenical Approach to theEnvironmental Crisis, CT: Yale University Press, 1994.

Posey, Darrell Addison et al., eds., Cultural and Spiritual Values of Biodiversity.London, UK: Intermediate Technology Publications, United NationsEnvironment Programme, 1999.

Roberts, Elizabeth and Elias Amadon, eds., Earth Prayers from Around theWorld. NY: Harper Collins, 1991.

Rockefeller, Steven and John Elder, eds., Spirit and Nature: Why theEnvironment is a Religious Issue. Boston, MA: Beacon Press, 1991.

Santmire. H. Paul, The Travail of Nature: The Ambiguous Promise ofChristian Theology. MN: Fortress Press, 1985.

Schultz, P.W., L. Zelezny, and N.J. Dalrymple, “A multinational perspective onthe relation between Judeo-Christian religious beliefs and attitudes of environ-mental concern,” Environment and Behavior, Volume 32 Number 4, 2000,576 - 591.


Schut, Michael, ed., Simpler Living Compassionate Life: A ChristianPerspective. Seattle, WA: Earth Ministry, 1999.

Spring, David and Ellen, Ecology and Religion in History. NY: Harper andRow, 1974.

Swan, James and Roberta Swan, compilers, Dialogues with the Living Earth,IL: Quest Books, 1996.

Tielhard de Chardin, Pierre, The Phenomenon of Man. NY: HarperCollins,1965, 1980.

Thomashow, Mitchell, Bringing the Biosphere Home. Cambridge, MA: MITPress, Forthcoming 2001.

Tobias, Michael and Georgianne Cowen, eds., The Soul of Nature: Celebratingthe Spirit of the Earth. Plume Press, 1996.

Tucker, Mary Evelyn and John Grim, eds., Worldviews and Ecology: Religion,Philosophy, and the Environment. Maryknoll, NY: Orbis Press, 1994.

Tucker, Mary Evelyn and Duncan Ryuken Williams, eds., Buddhism andEcology: The Interconnection of Dharma and Deeds (Religions of the Worldand Ecology Series). MA: Harvard University Press, 1998.

Tucker, Mary Evelyn and John Berthrong, eds., Confucianism and Ecology:The Interrelation of Heaven, Earth, and Humans (Religions of the World andEcology Series). MA: Harvard University Press, 1998.

Union of Concerned Scientists, Keeping the Earth, Religious and ScientificPerspectives on the Environment (27-minute video and discussion guide), 1996.

Warshall, Peter, “There is a River: Judeo-Christian Faiths Face the Earth inCrisis, An Interview with Paul Gorman,” Whole Earth Review, Winter 1997,13-23.

Wilkinson, Loren, ed., Earthkeeping in the 90’s: Stewardship of Creation.Grand Rapids, MI: William B. Eerdmans, 1991. (out of print)

Williams, Terry Tempest, “Testimony,” Wild Earth, Winter 1995, 6-7.

Williams, Terry Tempest, William B. Smart, and Gibbs M. Smith, eds., NewGenesis – A Mormon Reader on Land and Community. UT: Gibbs SmithPublishers, 1998.



Christian Denominations and Organizations

Baptist

American Baptist ChurchNational MinistriesP.O. Box 851Valley Forge, PA 19482-0851(800) ABC-3USA ext. 2400www.abc-usa.org

For resource information: www.nationalmin-istries.org/mission/church_resources.cfm

Catholic Church

National Conference of Catholic Bishops/United States Catholic ConferenceOffice of Social Development & World PeaceWalt Grazer3211 Fourth Street, NEWashington, DC 20017-1194(202) 541-3160www.nccbuscc.orgPortion of website pertaining to conservation: www.nccbuscc.org/sdwp/ejp/index.htm

For resource information and ordering: (800) 235-8722

National Catholic Rural Life ConferenceBob Gronski4625 Beaver AvenueDes Moines, IA 50310(515) 270-2634 www.ncrlc.com

Catholic Conservation Centerhttp://conservation.catholic.org

Catholic Archdiocese of DetroitRiver of Life campaign Steve Spreitzer305 Michigan AvenueDetroit, MI 48226(313) 237-5906

Columbia River Pastoral Letter Projectwww.columbiariver.org

Church of the Brethern

Church of the Brethern David RadcliffShantilal Bhagat1451 Dundee AvenueElgin, IL 60120(800) 323-8039 ext. 227www.brethern.org

Church of Christ, Scientist (Christian Science)

The First Church of Christ, Scientist175 Huntington AvenueBoston, MA 02115(800) 288-70990www.tfccs.com

Exploring Practical Spiritualitywww.spirituality.com

Christian Science Monitorwww.csmonitor.com

Church of Jesus Christ of Latter-day Saints(Mormons)

Church of Jesus Christ of Latter-day Saints47 East South Temple StreetSalt Lake City, UT 84150(801) 240-1000www.lds.org

R E S O U R C E S


Christians for Evangelical StewardshipPeter IllynP.O. Box 877La Center, WA 98629(360) [email protected]

Au Sable Institute Peter Bakken, Cal DeWittAu Sable InstituteOutreach Office731 State StreetMadison, WI 53703(608) [email protected]

Evangelical Lutheran Church

Evangelical Lutheran Church in America Hunger Education and Environmental Stewardship8765 W. Higgins RoadChicago, IL 60631-4190 (800) 638-3522 ext. 2708www.elca.org

For resource information and ordering:ELCA Distribution Services (800) 328-4648

Lutheran Office for Government Affairswww.logo.org/environ.html

Community Lutheran ChurchHedgerow Habitat Trail21014 Whitfield PlaceSterling, VA, 20165(703) 430-6006

Mennonite Church

Mennonite Environmental Task Force722 Main Street, P.O. Box 347Newton, KS 67114(316) 283-5100www2.southwind.net/~gcmc/etf.html

Episcopal Church

The Episcopal Church CenterMartha GardnerJack Winder815 Second AvenueNew York, NY 10017(212) 867-8400(800) 334-7626www.ecusa.anglican.org

Episcopal Power and LightRev. Sally Binghamc/o Grace Cathedral1100 California StreetSan Francisco, CA 94108www.theregenerationproject.org

Episcopal Diocese of MinnesotaMinnesota Episcopal Environmental StewardshipCommissionHoly Trinity ChurchBox 65Elk River, MN 55330www.env-steward.com

Evangelical

Evangelical Environment NetworkRev. Jim Ball680 I Street, SWWashington, DC 20024(202) 554-1955(800) 650-6600www.creationcare.org

Christian Environmental Councilwww.targetearth.org/CEC.htm

Target EarthGordon Aeschliman990 Buttonwood Street, 6th floorPhiladelphia, PA 19123(215) 236-4340www.targetearth.org


Presbyterian Resource Services (800) 524-2612

Presbyterians for Restoring CreationBill KnoxP.O. Box 70170loiusville, KY 40270www.pcusa.org/prc

Christian Environmental Studies CenterMontreat College310 Gaither CircleMontreat, NC 28757(828) 669-8012www.montreat.edu

Quakers (Society of Friends)

Friends Committee on Unity with Nature (FCUN)Ruth Swennerfelt179 N. Prospect StreetBurlington, VT 05401(802) [email protected]

Reformed Church

Reformed Church in AmericaRev. John Paarlberg475 Riverside Drive, Room 122New York, NY 10015(212) 970-3020(800) [email protected]

Unitarian Universalist Association

Unitarian Universalist Association 25 Beacon StreetBoston, MA 02108(617) 742-2100www.uua.org

Mennonite Central Committee21 South 12th Street, P.O. Box 500Akron, PA 17501(717) 859-1151www.mcc.org/programs/environment.html

Orthodox Churches

Greek Orthodox Archdiocese of America8-10 East 79th StreetNew York, NY 10021(212) 570-3500www.goarch.org

Orthodox Church in AmericaEducation and Community Life MinistriesP.O. Box 675Syosett, NY 11791(516) 922-0550www.oca.org

Ecumenical Patriarchate Bartholomew Iwww.patriarchate.org/ENVIRONMENT/environment. htm

Green Orthopraxy: Orthodox ChristiansConcerned with CreationP.O. Box 7238Cumberland, RI 02864

Presbyterian Church

Presbyterian Church (U.S.A.)Bill Somplatsky-Jarman100 Witherspoon Street, Room 3069Louisville, KY 40202(502) 569-5809www.pcusa.org

Presbyterian Church (U.S.A.) Washington OfficeDouglas Grace Associate for Domestic Issues 110 Maryland Avenue, NEWashington, DC 2002(202) 543-1126


Jewish Organizations

Coalition on Environment and Jewish LifeMark X. Jacobs433 Park Avenue South, 11th FloorNew York, NY 10016-7322(212) 684-6950 [email protected]

Jewish League of Environmental Awareness Jeff Auerbach3875 Telegraph Road, Suite A115Ventura, CA 93003(805) 647-7660

Teva Learning Center307 Seventh Avenue, Suite 900New York, NY 10001(212) [email protected]

Washington Area Shomrei Adamah 706 Erie AvenueTakoma Park, MD 20912

Earth-Based Religions

Circle Sanctuary Nature PreserveP.O. Box 219Mt. Horeb, WI 53572(608) [email protected]

Indigenous Environmental NetworkP.O. Box 485Bemidji, MN 56601(218) [email protected]

Seventh Principle Projectwww.uuassp.org

The Circle of Simplicitywww.simplicitycircles.com

United Church of Christ

United Church of Christ (UCC)700 Prospect AvenueCleveland, Ohio 44115(216) 736-2100www.ucc.org

United Church of ChristJustice and Peace Ministry Rev. Adora Iris Lee110 Maryland Ave. NEWashington, DC 20002(202) 543-1517www.ucc.org/justice/index.shtml.

Network for Environmental and EconomicResponsibilitywww.center1.com/NEER/NEER1.html

For resources information and ordering(800) 325-7061

United Methodist Church

General Board of Church and Society of the United Methodist ChurchJaydee HansonVirginia Gill100 Maryland Avenue, NEWashington, DC 20002(202) 488-5650(800) 251-8140www.umc.org


Ecumenical, Interfaith, and Interreligious

Projects, Organizations, Coalitions, &

Resources

National

Cathedral Films & VideoThe Greening of Faith: Why the Environment is AChristian Concern (video & study guide)P.O. Box 4029Westlake Village, CA 91359(800) 338-3456

Interfaith Center for Corporate ResponsibilityPatricia Wolf475 Riverside Drive, Room 566New York, NY 10115(212) 870-2295www.iccr.org

National Council of the Churches of ChristEco-Justice Working GroupRev. Richard Kilmer475 Riverside Drive, Room 812New York, New York 10115(212) 870-2385www.ncccusa.org orwww.webofcreation/NCC/workgrp.html

National Council of the Churches of ChristEnvironmental Justice ResourcesP.O. Box 968Elkhart, IN 46515(800) 762-0968

National Religious Partnership for the EnvironmentPaul Gorman1047 Amsterdam AvenueNew York, NY 10025(212) 316-7441(800) [email protected]

Covenant of the Goddess P.O. Box 1226Berkeley, CA [email protected]

Reclaiming [Goddess/Pagan]Reclaiming Quarterly magazine P.O. Box 14401San Francisco, CA [email protected]

Eastern Religions

Buddhist Peace FellowshipP.O. Box 4650Berkeley, CA 94704(510) [email protected]

Soka Gakkai International - U.S.A [Buddhist]606 Wilshire BoulevardSanta Monica, CA 90401(310) 260-8900www.sgi-usa.org

Zen Environmental Studies Institute P.O. Box 24Mt. Tremper, NY 12456(845) [email protected]


Partners for Environmental QualityDonald Haberstroh27 Tallmadge AvenueChatham, NJ 07928(973) 635-6067http://community.nj.com/cc/PEQ

Spirit in NatureRev. Paul BortzP.O. Box 253464 E. Main StreetEast Middlebury, VT 05740(802) 388-7244www.spiritinature.com

Local, State, or Regional – Midwest

Interreligious Sustainability Project forMetropolitan ChicagoCenter for Neighborhood TechnologyRev. Clare Butterfield2125 W. North AvenueChicago, IL 60647(773) 278-4800 [email protected]

Metropolitan Organizing Strategy for EnablingStrength9520 MettetalDetroit, MI 48227(313) [email protected]

Minnesota Earth Sabbath TeamRiver Friendly Congregations ProgramSister Gladys Schmitz170 Good Counsel DriveMankato, MN 56001-3138(507) 389-4114

North American Coalition for Christianityand EcologyEarthkeeping NewsElizabeth DysonP.O. Box 40011Saint Paul, MN 55104(615) [email protected]

North American Coalition for Christianityand EcologyEarthkeeping Circles ProjectRev. Finley Schaef87 Stoll Rd.Saugerties, NY 12477(914) [email protected]

North American Coalition on Religion and EcologyDonald Conroy5 Thomas Circle, NWWashington, DC 20005(202) 462-2591www.caringforcreation.net

Religious Campaign for Forest Protection Fred Krueger409 Mendocino Avenue, Suite ASanta Rosa, CA 95401(707) 573-3162www.creationethics.org

Local, State, or Regional – East

Interfaith Coalition in EnergyMetropolitan Christian Council of Philadelphia7217 Oak AvenueMelrose Park, PA 19027(215) 635-1122


Interfaith Network for Earth ConcernsEcumenical Ministries of OregonJenny HolmesO245 SW Bancroft Street, Suite BPortland, OR 97201(503) [email protected]

Partnership for Religion and the EnvironmentThe Wilderness Society—NW RegionThea Levkovitz1424 4th Avenue, Suite 816Seattle, WA 98101(206) 624-6430 [email protected]

Spiritual Alliance for EarthUnited Religions InitiativeBill SadlerP.O. Box 29242San Francisco, CA [email protected]

Local, State, or Regional – South

EarthCare, Inc.P.O. 23291Chattanooga, TN 37422(423) 697-2560 (TN)(706) 278-3979 (GA)[email protected]

The Sabbath Project10 Briar Branch RoadBlack Mountain, NC 28711(828) [email protected]

Tangier Watermen’s Stewardship for theChesapeakeP.O. Box 242Tangier, VA 23440

Local, State, or Regional – West

Earth Ministry Rev. Jim MulliganRev. Nancy Wright1305 NE 47th StreetSeattle, WA 98105(208) [email protected]

Eco-Justice MinistriesRev. Peter S. Sawtell400 S. Williams StreetDenver, CO 80209(303) [email protected]

Environmental Ministries Rev. Peter Moore-Kochlacs7579 Blue Lake DriveSan Diego, CA 92119(619) [email protected]://members.aol.com/PeterEco


Harvard University’s Center for the Study of World ReligionsReligions of the World and Ecologypublications series42 Francis AvenueCambridge, MA 02138(617) 495-4486www.hds.harvard.edu/cswr/ecology(Religions of the World and Ecology publications series is also available through Harvard University Press, (800) 448-2242)

Harvard University’s Pluralism Project 201 Vanserg Hall25 Francis AvenueCambridge, MA 02138(617) 496-2481www.fas.harvard.edu/~pluralsm

Institute for Global Ethics11 Main StreetP.O. Box 563Camden, ME 04843(207) 236-6658 or (800) 729-2615www.globalethics.org

The Murie CenterP.O. Box 399Moose, WY 83012(307) [email protected]

Theological Education to Meet theEnvironmental Challenge2001 L Street, NWWashington, DC 20037(202) 778-6133www.webofcreation.org/temecpage/temec

University of Creation Spirituality2141 BroadwayOakland, CA 94612(510) 835-4827www.creationspiritulaity.com

Educational or Academic Organizations,

Projects and Programs

ALTERNATIVES for Simple LivingP.O. Box 27875312 Morningside AvenueSioux City, IA 51106(712) 274-8875 (800) [email protected]

American Academy of ReligionsReligion and Ecology Group825 Houston Mill Road, NEAtlanta, GA 30329(404) [email protected]

American Scientific AffiliationP.O. Box 668Ipswich, MA 01938(978) [email protected]

Ecology, Religion and Culture Research Focus GroupInterdisciplinary Humanities CenterUniversity of California, Santa Barbarawww.uweb.ucsb.edu/~smc/ERC

Forum on Religion and EcologyMary Evelyn Tucker and John GrimDepartment of ReligionBucknell UniversityLewisburg, PA 17837(570) 577-1205

Forum on Religion and EcologyP.O. Box 380875Cambridge, MA 02238(617) [email protected]://environment.harvard.edu/cswr/ecology


Environmental Organizations, Projects and

Programs

Center for a New American Dream6930 Carroll Avenue, Suite 900Takoma Park, MD 20912(301) [email protected]

Center for Respect of Life and Environment Earth Ethics newsletter2001 L Street, NWWashington, DC 20037(202) [email protected]

Earth Charter USA Campaign2001 L Street, NWWashington, DC 20037(202) [email protected]

Earth Charter USA CampaignInstitute for Ethics & Meaning2109 Bayshore Blvd., Suite 804Tampa, FL 33606(813) 254-8454 or (888) [email protected]

Earth Day Network811 First Avenue, Suite 454Seattle, WA 98104(260) [email protected]

Endangered Species Coalition Allied Voices Workshop for the ReligiousCommunitySuellen Lowry [email protected](707) 826-1948

Whidbey Institute Fritz and Vivienne HullP.O. Box 57Clinton, WA 98236(360) [email protected]

Earth Literacy

Center for Sacred EcologyEarth Literacy WebSue Levy111 Fairmont AvenueOakland, CA 94611(510) [email protected]

Genesis Farm Sister Miriam McGillis41A Silver Lake Rd. Blairstown, NJ 07825 (908) 362-6735 www.globaleduc.org/genfarm

Saint Mary-of-the-Woods CollegeSister Mary Lou DolanSaint Mary-of-the-Woods, IN 47876(812) [email protected]


United Nations Environment ProgrammeEarth and Faith: A Book for Reflection and ActionDC2-803, United NationsNew York, NY 10017(212) [email protected]

The Wilderness Society1615 M Street, NWWashington, DC 20036(800) 843-9453www.wildernesss.org

The Wilderness SocietyStories of the Land websitewww.tws.org/ethic/stories.shtml

World Resources InstituteEcoStewards newsletter409 Mendicino Avenue, Suite ASanta Rosa, CA 95401(707) [email protected]

World Wildlife Fund and Alliance of Religions andConservationSacred Gifts for a Living Planetwww.panda.org/livingplanet/sacred_gifts

Environmental Protection Agency Energy Star CongregationsCenter for Energy and Environmental EducationUniversity of Northern IowaCedar Falls, IA 50614-0293(319) 273-2573; (800) 288-1346EPA Energy Star Hotline: 1-888-STAR YESwww.epa.gov/energystar.html

Environmental Protection AgencyEnvironmental Justice Programshttp://es.epa.gov/oeca/main/ej/index.html

Global Action PlanP.O. Box 428Woodstock, NY 12498(914) [email protected]

Soil and Water Stewardship WeekNational Association of Conservation DistrictsP.O. Box 855League City, TX 77574(800) 825-5547 ext.28www.nacdnet.org/pubatt/stewardship/index.htm

National Wildlife Federation Backyard Habitat and NatureLink Programs Education Outreach Department8925 Leesburg PikeVienna, VA 22184(703) 790-4483www.nwf.org

Union of Concerned ScientistsKeeping the Earth video and discussion guideTwo Brattle SquareP.O. Box 9105Cambridge, MA 02238(617) 547-5552www.uscusa.org


Comprehensive Web Sites

Adherents.com – Religious and Church Statisticswww.adherents.com

American Religion Data Archivewww.thearda.com

Beliefnet: The Source for Spirituality, Religion, and Moralitywww.beliefnet.com

Encyclopedia of Religion and Naturewww.ReligionandNature.com(Encyclopedia of Religion and Nature, edited by Bron Taylor and Jeffrey Kaplan, is to be published in 2003 by Continuum International)

Harvard Pluralism Projectwww.fas.harvard.edu~pluralsm

Religion and Ethics Newsweeklywww.pbs.org/wnet/relgionandethics

Web of Creation www.webofcreation.org

Publications

EarthLight: Magazine of Spiritual EcologyLauren de Boer, editor111 Fairmount AvenueOakland, CA 94611(510) 451-4926www.earthlight.org

Orion: People and Nature195 Main StreetGreat Barrington, MA 01230(413) 528-4422 or (888) 909-6588www.orionsociety.org

Orion Afield: Working for Nature and Community195 Main StreetGreat Barrington, MA 01230(413) 528-4422www.orionsociety.org

Science & Spirit: Connecting Science,Religion, and LifeJennifer Derryberry, editorP.O. Box 269Geneva, IL 60134(630) [email protected]

Worldviews: Environment, Culture, ReligionBrill Academic Publishers112 Water Street, Suite 400Boston, MA 02109(800) 962-4406

YES! The Magazine of Positive FuturesP.O. Box 10818Bainbridge Island, WA 98110(800) [email protected]


EarthLinks Betty Ann Jaster, OP and Cathy Mueller, SL623 Fox Street, Suite 101Denver, CO 80204 (303) [email protected] www.EarthLinks-Colorado.org

An experiential earth education organization thatreaches out to inner city residents with garden pro-grams, nature hikes, local journeys and regionalexplorations.

Ecozoic MonasterySister Gail WorceloP.O. Box 146Weston, VT [email protected]

Is in the process of designing a monastery that willinclude earth liturgy and celebrations, a chapel madeof natural materials that will include the UniverseStory and the Christian story in its design, vegetarianfood, and community supported agriculture.

EverGreen Sister Barbara O’Donnell, HMP.O. Box 206Villa Maria, PA 16155-0206 (724) 964-8920 ext. [email protected]

Conducts celebrations of the Universe Story, educa-tion on sustainability and simple living, and advo-cacy for the health of the Earth and humanity.

Franciscan Earth Literacy Center 194 St. Francis AvenueTiffin, OH 44883 (419) 448-7485 [email protected]

A model program for practicing Earth Literacy thatincludes a master plan that addresses spirituality,

Catholic Retreat and Education Centers

These are just a few retreat centers in the U.S. thatoffer celebrations for the earth, host environmentaleducation programs, and model sustainable landuse practices. Genesis Farm and Saint Mary of theWoods offer academic programs in Earth Literacy.Sisters of Earth is a networking organization ofwomen involved with earth spirituality, many ofwhom have started ecology programs and centers.

Benedictine Sisters, Monastery of St. GertrudeSister Carol Ann Wassmuth, OSBHC 3 Box 121Cottonwood, ID 83522-9408(208) 962-3224

Promotes responsible stewardship through foreststewardship, environmental education, and sustain-able living.

The Bridge-BetweenEarth Friendly Garden4471 Flaherty LaneDenmark, WI 54208 [email protected]

Sinsinawa Dominican ministry that practices landstewardship and certified organic gardening.

Crown Point Ecology Center P.O. Box 484 3220 Ira Road Bath, Ohio 44210(330) [email protected]

Offers programs in science, faith and ecology, youtheducation, and organic gardening and farming.


La Casa de Maria800 El Bosque RoadSanta Barbara, CA 93108(805) 969-5031Fax: (805) 969-2759

Interfaith retreat center with certified organicorchards.

Marianist Environmental Education Center4435 East Patterson RoadDayton, Ohio 45430-1095(937) 429-3582 Fax: (937) [email protected]

Sponsors research and ecological restoration proj-ects, awareness programs and presentations, andskills development to promote the preservation,restoration and enhancement of our landscapes,and their life sustaining systems.

Michaela Farm P.O. Box 100Oldenburg, IN 47036(812) [email protected]

Serves as a center for organic food productionthrough a Community Supported Agricultureproject, hosts environmental education workshopsin permaculture and sustainable building practices,etc., and is a center for spiritual renewal.

Prairiewoods: Franciscan Spirituality Center120 East Boyson Road Hiawatha, IA 52233-1206 (319) 395-6700 Fax: (319) 395-6703

Invites people of all faiths to experience the beautyand healing of the woods and prairie.

natural resources, organic farming, wildlife preser-vation, waste and water resources, energy andtransportation issues.

Franciscan Sisters of AlleganySt. Elizabeth Motherhouse115 East Main StreetAllegany, NY 14706(716) 373-0200

Supports a Community Supported Agriculture proj-ect that employs biodynamic and organic farmingpractices.

Genesis Farm Sister Miriam McGillis41A Silver Lake RoadBlairstown, NJ 07825 (908) 362-6735 (Tuesday - Friday, 1:30pm - 5:00pm)www.globaleduc.org/genfarm

A Dominican retreat center that models EarthLiteracy in practice—includes sustainable housing,a Community Supported Agriculture project,organic farming, and a 12-week graduate certificateprogram.

IMAGO3208 Warsaw AvenueCincinnati, OH 45205(513) 921-5124www.imagoearth.com

Sponsors workshops and seminars, and is develop-ing a model for sustainable urban living.


Saint Mary-of-the-Woods CollegeSister Mary Lou DolanSaint Mary-of-the-Woods, IN 47876(812) [email protected]

Offers a Master of Arts degree in Earth Literacy.

Shepherd’s Corner877 N. Waggoner Rd.Blacklick, OH [email protected]

Serves as a place for connection with the naturalenvironment, self, humans, and the Creator whomade them all.

Sisters of EarthSister Kathy Erard707 East Sienna Heights Drive, Apt. 16Adrain, MI 49221(517) [email protected]

A networking organization that began in 1993,Sisters of Earth now has over 200 members, womenwho are involved in earth spirituality and manywho have started ecology centers and programs.

Saint Benedict Center4200 County Highway MMiddleton, Wisconsin 53562-2317(608) [email protected]

Benedictine center with nature trails, wetlands andprairie restoration projects, and ongoing discussionsin ecospirituality.

Saint John’s ArboretumJohn GeisslerNew Science Hall 106Saint John's UniversityCollegeville, MN 56321(320) [email protected]

Benedictine site that preserves native plant andwildlife communities, models practices of sustain-able land use that provides opportunities for educa-tion and research, and makes accessible a naturalenvironment which invites spiritual renewal.

Saint Mary-of-the-Woods White Violet Center for Eco-JusticeSister Ann Sullivan, Director1 Sisters of ProvidenceSaint Mary-of-the-Woods, IN 47876(812) 535-3131 ext. [email protected]

The White Violet Center for Eco-Justice offersEarth Literacy education in the preservation,restoration and reverent use of all natural resourcesthrough organic agriculture practices, beekeeping,Community Supported Agriculture, wetlandsrestoration, eco-justice education programs, andsocial advocacy.

The Biodiversity Project214 N. Henry Street, Suite 201

Madison, Wisconsin 53703(608) 250-9876

(608) 257-3513 faxwww.biodiversityproject.org

Building Partnerships with the Faith Community: A Resource Guide for Environmental Groups

Design

Transcript of Building Partnerships with the Faith Community: A Resource Guide for Environmental Groups