Where, then, is ‘ Earth ’ in the practical outworking of the mission of the church?
Th e ambiguous ecological promise of Christian Th eology about which Santmire
36 Faith and Order Commission, World Council of Churches, Baptism, Eucharist and Ministry
(Faith and Order Paper 111; Geneva: World Council of Churches), p. 16.
37 Th is is supported by empirical evidence; see C. W. Ayre, ‘ An Approach to Ecological Mission in and
through the Christian Community ’ (unpublished doctoral dissertation, University of Queensland, 2009), pp. 158 – 59.
wrote is still a factor, and while dissenting voices may be in a minority, they continue to be heard. 38 Nevertheless, the church is certainly present in public debates on the environment. In recent decades, offi cial ecclesial statements have projected a near unanimity of viewpoints across a broad confessional spectrum. Th is aspect of strong agreement now extends to the interfaith area;
one example may suffi ce. ‘ An Open Letter from Australian Religious Leaders ’ , dated 25 June 2013, begins: ‘ As people of faith, we draw attention to one of the most urgent moral issues facing us in the upcoming election. ’ It then goes on to talk about issues impacting on the climate and states that ‘ we are despoiling the world given to us as a sacred trust for future generations ’ . It was signed by eight Christian leaders from four denominations, in addition to leaders from the Muslim, Jewish, Hindu and Buddhist faiths.
Offi cial statements are an important start, but the question remains: to what extent is theory matched with practice? At that level it must be admitted that the outcome is less convincing! Nevertheless, while acknowledging the shortcomings of the church in this regard and the obvious fact that eco-congregations are in a minority, practical eco-mission is being embraced by an increasing number of congregations and Christian groups. It should be acknowledged that much of this activity has not been troubled by deeper theological refl ection on the nature, mission, governance and ministry of the church but, rather, is motivated by a concern for the suff ering of creation and a perception that we all need to be involved in the healing process. It is a question of whether the glass is half full or half empty!
It is clearly not possible to provide a detailed analysis of practical eco-mission here. Moreover, data of this kind is very diffi cult to quantify. However, it is hoped that by taking a snapshot of what is happening in four diff erent parts of the world, namely the United Kingdom, South Africa, the United States of America and Australia, it may be possible to glean some understanding of the global situation.
Th e availability of resources and resource personnel is an important factor in the development of eff ective eco-mission. Th e United Kingdom, for example, has taken advantage of its relatively small size compared with its population to develop a signifi cant network of what might be termed ‘ peak groups ’ , such as
38 H. P. Santmire, Th e Travail of Nature: Th e Ambiguous Ecological Promise of Christian Th eology
(Minneapolis: Fortress, 1985).
Eco Congregation, A Rocha, Christian Ecology Link, the John Ray Initiative, the Conservation Foundation and others, that are able to provide resources and expertise to guide local groups and congregations. Th rough its system of eco-awards and the provision of resources, Eco Congregation is especially eff ective in that regard. A country like Australia, with its large size but relatively small population, struggles to provide resources of that kind, even though it is hard to overestimate their importance.
Some fi ne British examples of eco-mission may be cited. In 2007, I visited a dozen eco-congregations and was able to report on signifi cant work being done both in the congregation and in the community. Th is included participation in an eco-worship experience in an Anglican Church in Leeds in which the whole congregation, children and adults alike, was involved. Examples could be cited across a range of categories, but one prominent example of a church graveyard project is at Sts Mary and John Church at Oxford. Th e driving force behind this project, which was even featured on the BBC, is Ruth Conway. Th e grounds are approximately one hectare in size, and as Ruth Conway explained in an interview that I recorded, had become not just a jungle but ‘ a jungle that was being used for people to hide away, and take drugs and so on ’ . Th e goal was to transform a forbidding place of criminal activity into ‘ a welcoming, open, quiet green place ’ . Its easily accessible location is also an advantage. Such a major undertaking gained the cooperation of local community residents, the council and police. More than that, Conway ’ s motivation was not merely to clean up a dangerous area, but it was primarily ‘ to be a way of alerting the congregation to their whole relationship with nature, and with God ’ s good intentions ’ . Th is was therefore one of the beginning points for eco-mission in the congregation, and it had implications for worship, spirituality and outreach to the community.
Th e Southern African Faith Communities ’ Environment Institute (SAFCEI) is very active in promoting Earthcare. Its eco-congregations programme provides a handbook with a guiding framework, links a congregation into a network and provides resources and ultimately a certifi cate award. Th e SAFCEI website reports on an event held in May 2013:
We had a celebratory feast of inspiring eco-congregation stories — confi rming that people of faith are on the move! Th ere have been creation care services, new liturgies and eco-spirituality retreats and pilgrimages. We heard about a mosque that is re-using ablution water to irrigate a community food garden
and a Baha ’ i Eco-study group that has developed a faith-based environmental learning tool (PIES: People Inspired by the Environment and Spirituality).
Th ere are a growing number of water-wise and indigenous garden and recycling projects at faith centres. Congregations are undertaking energy and water audits. Faith communities have initiated community clean-ups and alien vegetation clearing campaigns, conservation projects, permaculture workshops and started community food gardens. People have attended earth-keeper workshops and congregations have hosted eco-fi lm festivals, eco-breakfasts and sustainable suppers. Faith leaders are being encouraged to speak out about South Africa ’ s energy choices and development path which is leading to the widening disparity between rich and poor. We heard too, of the storehouse of indigenous knowledge and deep respect traditional healers hold for nature. 39
Th ere are several noteworthy points about SAFCEI ’ s approach. First, there is a signifi cant interfaith aspect. Second, by networking congregations, they are not only encouraging sharing but also adopting a strengthening mechanism.
Th ird, it is diffi cult to underestimate the importance of sharing stories of earthkeeping practices.
Anecdotal evidence from the United States suggests that the environment is not prominent on the church ’ s agenda, and there is some opposition to eco-mission from the religious and political right. In a 2004 paper, Glenn Scherer asserted that ‘ Christian-right views are swaying politicians and threatening the environment ’ . 40 Christian fundamentalism and views of the ‘ end times ’ are clearly signifi cant in the United States, so that the environmental crisis may actually be welcomed as a sign of the coming apocalypse. Th e extent of those beliefs and the legislative implications are considerable.
Nevertheless, Christian groups are engaged in earthkeeping initiatives.
One notable example is Interfaith Power and Light, founded by Canon Sally Bingham. From a faith base refl ecting multiple faith traditions, the group seeks to encourage responses to global warming. Other groups also have developed frameworks for action, including the Presbyterian Mission Agency and the Evangelical Lutheran Church in America. Against that background, Dr John Wood of the evangelically oriented Au Sable Institute notes that he is aware
39 See http://www.safcei.org/our-programmes/eco-congregations (accessed 1 August 2013).
40 See http://www.grist.org/article/scherer-christian (accessed 1 August 2013).
of a ‘ wide number of emerging groups ’ in many diff erent denominations, alongside several peak groups. He off ers the following observation:
Th e practical eco-missions work is oft en hidden from view. By its nature this pioneering work is being done by individuals and passionate professionals within the churches and missions organizations. Th ere is an emerging movement here, but it has not been given much profi le yet. Th e refrain I hear most oft en is the sense of isolation and the desire for networking and encouragement from others. 41
Even though eco-mission is adopted only by a minority in Australia, it is becoming increasingly signifi cant. In 2010, the Uniting Church in Australia combined with the Five Leaf Eco-awards Church Project to publish the inspiring stories of 28 congregations or regional groups. 42
Th e inclusion of ecology in worship is appropriately one of the common themes. Congregations are turning to the ‘ Season of Creation ’ material, or resources produced for World Environment Day. In addition, there is clearly an educational component in informed preaching that picks up the perspective of Earth.
Creation spirituality is a related area that is still at an early developmental stage. St Clement ’ s Anglican Church in Brisbane has converted a grassy slope into a native vegetation area in order to make a statement about the God of creation. Nearby is a community garden, complete with poultry. Another congregation has created a green space where people can wander and meditate;
Biblical and spiritual prompts are strategically located at various points of the garden. Initiatives such as these are a powerful reminder of the way in which people may be encouraged to relate life and faith to the natural world.
Th e planting of trees and gardens or the creation of natural vegetation areas represents a third signifi cant but related aspect; in many instances this involves interaction with the wider community. Bush regeneration of a public space was one of the signifi cant dimensions of Northmead ’ s eco-programme in cooperation with local government. A similar example is the rejuvenation of the Obi Obi Creek in Queensland. Th e Water Lines project in Sydney several
41 Private email correspondence.
42 J. Morthorpe, Greening the Church: Australian Churches Tell their Inspirational Stories (Melbourne:
Th e Justice and International Mission Unit, Synod of Victoria and Tasmania, Uniting Church in Australia, 2010).
years ago encouraged congregations in its area to ‘ adopt a creek ’ , and that approach came with ecotheological educational material.
Education programmes, workshops and courses are not yet common or widespread, but they are operational and can be infl uential; even though there is considerable scope for expansion. Church media are also starting to play a signifi cant role.
Th e framing of eco-mission policy is also important. An environmental audit features strongly here and always has the potential to improve the church ’ s environmental footprint. One outstanding example that has attracted considerable interest even at a global level is the Caloundra Uniting Church in Queensland. Its large and prominent solar cross, generating 4.2 kilowatts of power, is a strong statement to the community as a whole. Other congregations have also taken or are exploring initiatives relating to water use and collection.
One question that must be asked is to what extent the emerging eco-mission initiatives fi nd a balance between local and global issues. It is both appropriate and inevitable that meaningful engagement in Earth care will begin with local issues in a particular community amidst the overwhelming global scale of environmental problems such as climate change. My contention is that eco-mission invariably refl ects several contexts simultaneously; if it begins locally, it must also take account of regional, national and also global contexts.