Proclaiming the Good News of God in Christ

Environmental Stewardship

Nebraska Youth Summit on Climate – January 27 & 28



Senator Ken Haar has been on the forefront of climate change advocacy in the Nebraska Legislature. But there are young voices missing – those for whom climate change will have the most impact.


The Senator will be hosting a day-long Summit at the State Capitol for 50 young people, ages 15 to 25, eager to learn how to have an impact on climate change policy in Nebraska. The Rev. Lennox Yearwood of the Hip Hop Caucas will be our special guest.


Participants limited to 50–application required.


Visit to apply.


Click here to download a printable flyer.


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Environmental Stewardship: Advent 3 – Rejoice!


John the Baptist and Amos in Paris

John said to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come? Bear fruits worthy of repentance…And the crowds asked him, “What then should we do?” In reply he said to them, “Whoever has two coats must share with anyone who has none; and whoever has food must do likewise.” Even tax collectors came to be baptized, and they asked him, “Teacher, what should we do?” He said to them, “Collect no more than the amount prescribed for you.” Soldiers also asked him, “And we, what should we do?” He said to them, “Do not extort money from anyone by threats or false accusation, and be satisfied with your wages.” (John 3: 7-14)

John the Baptist comes along this week exhorting us to a level of repentance that results in righteous action. The examples John gives of righteous action all involve honesty and generosity with our money and possessions. In particular, if we have more than enough — two coats — we must share with anyone who has nothing. If we have food, we need to share it with people who don’t have food.

The Daily Office readings from Amos the past couple of weeks prepared us well for this Sunday’s Gospel lesson. Amos tells the people that their religious observances have become empty because of their dishonesty and their disregard for poor people. “Take away from me the noise of your songs; I will not listen to the melody of your harps. But let justice roll down like waters, and righteousness like an ever-flowing stream.” (Amos 5:23-24)

Today (December 12) the COP21 meeting in Paris reached a landmark climate agreement. Some of the negotiations this week revolved around the question of whether to stick with the 2 degree Celsius target for global warming or revise that target to the 1.5 degree mark that the Climate Vulnerable Nations need to survive. As Democracy Now reported a protestor pointing out this week: “They are not deciding how to tackle climate change; they are deciding who lives and who dies.” Hearing this against the backdrop of our readings from Amos and John the Baptist makes it clear that wealthier nations cannot take the easy way out with a 2 degree target that saves many of us but sentences people in climate vulnerable nations to death.

Another justice question at the conference was about whether wealthier developed nations, whose industrialization depended on burning fossil fuels that created greenhouse gases, should give money to less developed nations to help them adapt to climate change. In the United States, this will become an issue for Congress to address, and it could be a tough sell given our political atmosphere. And yet we hear John the Baptist saying “Whoever has two coats must share with anyone who has none”.

This agreement opens the door to justice, but wealthier nations will have to decide whether we will walk through it. The present international commitments to cut greenhouse gas emissions would result in global warming greater than two degrees Celsius, far from the 1.5 degree target. The agreements in principle to assist less developed nations in adapting to climate change will need to be backed up by the actions of individual nations. What this agreement gives us is an opportunity to repent of our past disregard for the earth’s climate and the earth’s most vulnerable people and do the right thing. We in the United States will need to press our elected officials to accelerated our transition from fossil fuels to clean energy and press them to do justice in sharing the burden of most vulnerable nations’ adjustment to climate change.

This Third Sunday of Advent is Gaudete Sunday, a Sunday to rejoice in the midst of our Advent preparation. There is joy in justice. Our rejoicing can be full rather than empty if righteous action accompanies our religious celebration.


– Archdeacon Betsy Blake Bennett
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Environmental Stewardship: Advent 2 – Repent!

Advent II: Repent!

In the fifteenth year of the reign of Emperor Tiberius, when Pontius Pilate was governor of Judea, and Herod was ruler of Galilee, and his brother Philip ruler of the region of Ituraea and Trachonitis, and Lysanias ruler of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness. He went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of the prophet Isaiah, “The voice of one crying out in the wilderness: ‘Prepare the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough ways made smooth; and all flesh shall see the salvation of God.’” (Luke 3:1-6)
A week into the COP21 climate talks in Paris, it is too early to tell whether a strong enough agreement will result from these meetings. We hope for a just agreement that is strong enough to mitigate global warming sufficiently to avert catastrophe and not just delay it. People who understand the importance of these talks are eager for news in the days ahead.
Although what the world’s leaders do with this opportunity will probably be what we remember most about 2015 in the years ahead, our news in the United States this week has been dominated by other stories. More gun violence, related concerns about both foreign and domestic terrorism, and coverage of presidential candidates seemed to predominate. Even with the effects of climate change exacerbating the conditions that allow terrorism to take hold, some American politicians and pundits have suggested that it is wrong to give the climate conference any sort of priority if we face any other sort of threat.
A great flaw in such thinking is that we can separate environmental issues from other issues. The failure to realize the interconnections within the web that sustains all life on this planet is what has gotten us to this critical last hour attempt to negotiate an agreement that might avert a global catastrophe. A similar failure, the failure to recognize the interconnections among various “issues”, is one of the greatest political obstacles to success.
Despite the increasingly obvious human toll of climate change, we have a habit of thought left over from the

twentieth century that continues to make concern for the environment a side issue. That leftover way of thinking separates concern for humankind from concern for the earth. A pinched perspective on life, perhaps a legacy of the Great Depression, gave us a sense in the last century that we could — and probably should — be concerned primarily for humankind without being concerned about the rest of creation. Given the false choice between concern for people and concern for “nature”, we chose concern for human welfare over concern for the great outdoors. (The latter, after all, would always be waiting for us when we wanted to take a break.) We developed a false dichotomy between human welfare and the welfare of other living things that not only was an intellectual error, but has resulted in the biggest threat ever to human beings around the world. Many of our politicians and pundits continue this error.

This week’s Advent Gospel (Luke 3:1-6) turns to John the Baptist proclaiming a “baptism of repentance”.  John the Baptist isn’t calling for a simple confession of our sins or a change in government policies. He is calling for a deep, life-changing reorientation of our souls that results in righteousness, in lives aligned with God’s ways, not the ways of the marketplace or the political forum. Such a reorientation of our souls results in a strong grounding in reality, an immersion that restores our sense of wonder and our awareness of the interconnections among things. This restoration reveals the fallacies in the ways of thinking we are offered by so many of the loudest voices in our nation.
Luke begins today’s Gospel passage with references to various political and religious leaders in order to set the events he is describing in history, to pin down the year when John began preaching. Yet we pay much more attention today to the words of John than we do to anything the people considered “historical figures” said or did. What endures today isn’t so much what the rulers thought or did; those loud voices of their time aren’t the ones that echo down through the centuries to the Church today. What is important to us as the second week of Advent begins is the single voice of John the Baptist in the wilderness.
We are preparing ourselves to once again bear witness to the Incarnation, to God becoming human, bridging the divide between heaven and earth and showing that divide to be less real than we had thought. One way to prepare ourselves for that Christmas witness is to learn to think past the paradigms and categories the loud voices of our time would have us accept as real.


Everything is connected. Interpersonal violence in our homes and communities is connected to violence between competing factions within nations. These forms of violence are connected to violence between nations and violence to the biosphere. Violence to our biosphere results in droughts, floods, famine, and rising seas that produce refugees who need to go somewhere. Violence to our biosphere results in lack of access to food and water and living space that easily results in conflict. Everything is of one piece. A nation or world that solves problems at the point of a gun will never be able to restore a sustainable biosphere.
Repent. Say no to the false choices we are offered. Refuse to listen to the loudest voices. Instead, listen to the quieter voices that call us to peace and restoration. Listen to the voices that matter in the long-term, the ones that prepare us to better hear and follow Jesus, the one who taught us to love of God and love our neighbors.
– Archdeacon Betsy Blake Bennett
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Environmental Stewardship: Advent Hope 2015

Advent 1
Advent is about waiting in hope. This time of year, the days are short in the northern hemisphere. Along with the darkness from the longer nights, we have days like today in Nebraska when clouds and fog make even the daytime darker than usual. Some days, new snow or thick fog makes everything seem quieter than normal. Advent calls us to an inward spiritual observance of what we might be experiencing outwardly and physically; Advent calls us to look for signs of hope, pieces of light sparkling in the midst of spiritual darkness, and to enter into spiritual quiet so we can listen for the sound of good news.
In the Advent I Green Sprouts post three years ago, Doing the math in hope, I told about hearing Bill McKibben speak in Omaha as part of his Do the Math tour. McKibben’s primary message that night was this:
It’s simple math: we can burn less than 565 more gigatons of carbon dioxide and stay below 2°C of warming — anything more than that risks catastrophe for life on earth. The only problem? Fossil fuel corporations now have 2,795 gigatons in their reserves, five times the safe amount. And they’re planning to burn it all — unless we rise up to stop them.
McKibben went on to talk about the then new campaign for institutions to divest from the fossil fuel industry as a way for people to help address what our political leaders had been unwilling to address with any significant action. Divesting was one way of doing everything we can to change the trajectory of climate change by keeping fossil fuels in the ground. Divestment wouldn’t solve the problem, but it might be enough of a push to make a difference.
Bill McKibben also said our precarious situation, while very discouraging, was also exciting because we were getting “nearer to the heart of things”. In that 2012 Advent I post, this was my reflection on the idea of getting nearer to the heart of things:
And we are indeed down to what is essential to survival; we are down to questions of meaning and questions about our priorities; we are down to questions about where our hearts lie when we face the finitude not only of our own lives but of our biosphere, our planet, and the way of life it has supported. Our search for hope in this seemingly hopeless situation leads us to a place of repentance and conversion: Are we willing to do what it takes to make hope possible?
I left Bill McKibben’s presentation thinking that the Episcopal Church needed to divest from fossil fuels, and a few months later found that other Episcopalians were thinking the same thing. We did not expect divestment to come easily. We were going forward from a position of hope and faith, knowing that we were doing what we needed to do even if we failed in our efforts. In the end, everything came together at this year’s General Convention to make it happen.
After the General Convention of the Episcopal Church voted to divest major funds from fossil fuels and reinvest in clean energy this summer, it seemed to me that choosing to divest “was both a sign of our hope and a catalyst for future hope”.
As I think about hope this Advent, I wonder at how quickly our efforts bore fruit. I give thanks that this small piece of the work before us went well. And I go back to the Advent questions I asked three years ago in light of the discouraging facts about climate change and what it will take for us to ensure a sustainable future for humankind: Where do our hearts lie? How do we hope when everything seems dark? Can we set aside lesser priorities of personal convenience and comfort in order to do what needs to be done for the greater common good both close to home and in corners of the globe about which we know very little?
These 21st century questions are timeless Advent questions; the journey of the heart we take to repent and turn ourselves and the world around is an Advent journey.
The beginning of this Advent season brings us to the important climate talks in Paris. There are good reasons to think that the best we can realistically expect from these talks are promises to limit future greenhouse gas emissions significantly but not enough to do more than delay the catastrophe. In everyday terms, we might say this is “the best we can hope for”.
But there is also genuine hope. Genuine hope sees the darkness for what it is, but looks and listens for light and good news. There is genuine hope that hearts and minds will change, that the voices of the activists outside the talks will be heard, that the voice of the poorest people in the world will somehow be heard among these leaders of the nations, and that the voices of the oceans and the birds and endangered plants and animals will count for something. And there is genuine hope that if our leaders fail us yet again, we will find other ways to ensure that fossil fuels stay in the ground.
Pray for those gathered in Paris, that may have wisdom and courage and the ability to understand deeply what they are doing this week. Pray for those of us not gathered there, that we continue to speak and act in ways that bring genuine hope. Pray for hope and in hope.
– Archdeacon Betsy Blake Bennett
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Environmental Stewardship: Thanksgiving Weekend and the Paris Talks

Thanksgiving Memories
This Thanksgiving weekend, a Facebook post from a friend in New Zealand sending good wishes to her friends celebrating Thanksgiving Day in the United States brought back memories of our family’s Thanksgiving celebrations when we lived in the Waikato region of New Zealand in the early 1980’s. Late November in New Zealand is late spring. The idea of giving thanks for the harvest was completely out of sync with our location, and many of our traditional Thanksgiving foods were hard to find there in the springtime, but we did our best to put together a small Thanksgiving feast that would give our children some idea of the holiday being celebrated back home in the U.S.
The first year we lived in New Zealand, talking to family members back home who were surprised that the fourth Thursday in November was a regular workday for my husband, and that I was having to be creative in the kitchen to try to produce anything resembling the meals they were having in Iowa and Ohio, was eye-opening. We all get so immersed in the way things are in our own corner of the world that sometimes we forget that not everyone’s lives are like our own. Of course, as soon as we began to explain and remind them that it was the equivalent of the end of May in the northern hemisphere for us and that Thanksgiving is an American holiday, people understood why things were so different where we lived. We all can understand that our own experiences in our locations are different from those of other people, but sometimes we forget that, especially when we live in a powerful and exceptionally wealthy nation.
The Paris Climate Summit
As our Thanksgiving celebration winds down in the United States, many people around the world are looking toward next week’s climate summit in Paris. These talks are critical. Some consider them the last chance for the nations of the world to take the necessary steps to address climate change in a significant and politically orderly way.
The stated goals of several large nations is finding a way to cut greenhouse gas emissions enough to limit warming to 2 degrees Celsius above pre-industrial levels. However, people in the Pacific particularly know that even that amount of warming will spell disaster for them, and they are asking for an agreement that has the goal of limiting warming to 1.5 degrees Celsius.
I hear a lot in our press about the goals of the United States and China and the European nations as the climate talks approach, but there are voices from the Pacific — and from other parts of the world as well — that need to heard. (See the Climate Vulnerable Forum website to learn about that partnership of countries most immediately vulnerable to a warming planet.) We can’t address a global problem if we forget about a large part of the world.
From the Church in the South Pacific
The Anglican Bishops representing Te Pihopatanga o Aotearoa, the Dioceses in New Zealand, and the Diocese of Polynesia have issued a statement urging the parties at the Paris conference “to work intently to secure a legally binding international agreement that limits global average temperature increase to below 1.5ºC above pre-industrial levels”. The Bishops remind us of what is happening in their part of the world, and then further remind us of Jesus’s core teaching of love for our neighbors:

Already the impacts of climate change are being acutely felt in the South Pacific. This year we have witnessed first-hand the devastation that climate change will visit upon our region through more intense cyclones, severe storm surges, saltwater intrusion, coastal erosion, and the bleaching of corals.

Jesus teaches us to love our neighbour and especially to show practical love to the poor and vulnerable, declaring that “whatever you did for one of the least of these brothers and sisters of mine, you did for me.” In this spirit, we believe that the needs of the Pacific Islands and other communities acutely vulnerable to climate impacts should set the terms for what is agreed at the Paris climate negotiations.

We are all connected. To address a global problem, we need to see that what affects people in one part of the world affects us as well, even if we live in a very different part of the world. What affects our brothers and sisters in Polynesia affects us in Nebraska!
A post with the headline Polynesian Archbishop on rising sea levels: “We’ll go first, but you will follow” from the Anglican Communion News Service quotes Archbishop Dr. Winston Halapua, the Bishop of Polynesia, telling why his concern to limit warming to 1.5 degrees Celsius is because of his concern for us as well as his concern for his own people:

The point I make is that, yes, we (here in the Pacific) are the first ones to go. But the others who think they will be OK – they’re kidding themselves. They will not be OK. Because we love the world . . . and because we love you, we are saying: alter your way of life.

The innocent go first, the powerless go first. . . And the voice from the powerless says: ‘I care for all.’

My thought after reading the statement from the Bishops and the comments from Archbishop Halapua is that the Pacific voice must be heard, but the ACNS post says:

Archbishop Winston says it’s no longer a matter of whether the Paris negotiators hear “the Pacific voice. It’s not the Pacific voice that needs to be heard,” he says. Because now, the sea rising is our voice. It speaks for us. It speaks for Oceania.


The Anglican Diocese of Waikato and Taranaki reports that a cross made in that diocese and blessed in the waters of the Waikato River will travel to the Paris conference with Bishop Graham Usher, one of the Church of England’s environmental bishops. It seems appropriate that a cross representing a region that has an important message for the rest of the world will be in Paris as the climate talks proceed. For us Christians, the cross represents the victory of the Crucified One over death. Jesus taught that the last will be first and the first will be last, something those of us in parts of the world that aren’t yet feeling the effects of climate change as much as others might keep in mind. Our own interests and our own way of viewing the world don’t give us the big picture we so urgently need to see.

I ask your prayers.
Pray for everyone with a place at the table in Paris. Pray for them to have wisdom, the ability to see beyond their own spatial and temporal boundaries, and love for their global neighbors. Pray for the nations most immediately vulnerable to the negative effects of climate change, and pray for those of us whose less immediate experience may cloud our judgment.
And give thanks for our Christian sisters and brothers in the Pacific region who are speaking with clarity and wisdom and love at a critical time, and continual thanks for the beauty and diversity of the earth and its living things that give us joy and comfort even as we grieve what we have lost and are still losing.
Almighty and gracious Father, we give you thanks for the fruits of the earth in their season and for the labors of those who harvest them. Make us, we pray, faithful stewards of your great bounty, for the provision of our necessities and the relief of all who are in need, to the glory of your Name; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. (Collect for Thanksgiving Day, The Book of Common Prayer, p. 246)
– Archdeacon Betsy Blake Bennett
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St. Francis: Action Grounded in Compassion


“What did you do once you knew?”

This year’s celebration of St. Francis falls at a time when there is growing awareness of climate change and its effects. The effects are all around us now, even if we don’t always articulate the connection between these effects and rising global temperatures. Global warming brings exceptionally dry conditions to some areas and torrential rains to others, while rising sea levels make coast flooding more frequent.
This week, heavy rains associated with Hurricane Joaquin are causing historic flooding along parts of the eastern seaboard in the United States. On Thursday, a rain-soaked hill in Guatemala collapsed in a landslide. CNN reports that at least 73 people died in the landslide, and hundreds are missing. And this same week, Ed Struck reports that rising temperatures, changes in precipitation, and increased lightning strikes are leading to ever-larger wildfires in the northern forests of Alaska, Canada, and Siberia. Some of the ecological effects of these fires are already evident; some of us in Nebraska remember some smoky days this summer from fires in Canada and the northwestern United States. Down the road, if these fires burn through the organic layers that protect the permafrost in northern regions, the carbon concentrated in permafrost will be released, accelerating global warming.
St. Francis Day this year comes also on the heels of Pope Francis’s visit to the United States. During his visit, Pope Francis exhorted the American people and our leaders to pay attention to climate change and make the changes we need to make in order to allow us and all living things to thrive. His visit makes it easier, perhaps, for us to look beyond the blessing of pets to the deeper teachings of St. Francis that are so important for us to heed in the 21st century.
St. Francis’s compassion extended far beyond domestic animals. Most notably, Francis had compassion for poor people. Born into comfortable circumstances, he left all of that to live as poor people lived. Today we might say he stood in solidarity with the poor. His compassion extended to all living things: people, plants, water, the wind, the sun, moon, and stars. His compassion even extended to death itself, part of the great web and cycles of life.
His compassion flowed out of his love for Christ. His grounding in Christ was evident in his loving restoration of ruined churches and in his creation of the first crèche to make the story of the Nativity more accessible to people. Francis did not neglect worship, and his attention to the words of Christ in the Gospel guided his heart and his mind, but he also did not neglect action in the world.  As Francis understood as a deacon, when the Gospel works long enough on someone’s heart and mind, the natural result is compassion that extends in an ever-widening circle.
The great work for Christians today is to extend that circle of compassion not only in wider and wider circles in today’s world, but also to extend that circle to future generations. Compassion says that if we see the potential for living things to suffer now or 10, 20, 50, or 100 years from now, we should do whatever we can to alleviate that suffering.
What do we do? What response is one we would be happy for people who may be alive in 100 years to know about? What response is one we are happy for God to know about now?
A prayerful reflection on how we act with compassion in today’s world might start with this passage from Hieroglyphic Stairwayread by the poet, Drew Dillinger:


Archdeacon Betsy Blake Bennett

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Fr. John Schaefer: Invitation to Investigate Co-Housing

Omaha Green Cohousing Plan

Omaha Green Cohousing Plan

The Rev. John and Margaret Schaefer are involved in a process in the Omaha area to create a Cohousing community. Fr. John is the rector of St. Andrew’s in Omaha. Both John and Margaret hope that more Episcopalians will consider cohousing as a way to create intentional community. Cohousing is a type of intentional community which has been successful in creating the feeling of traditional neighborhoods where you get to know your neighbors. Many have been successfully created across the United States and the world. Cohousing pairs private ownership of homes with extensive shared facilities, including a common house. Homes can be smaller because places like guest rooms, which are used infrequently, are aggregated in the common house. Residents share these spaces as well as other resources, which are chosen by what is called a ‘Forming Group’ during the planning process. This group helps design the community, and ultimately decides how the community will function. In cohousing, there is typically an optional shared meal once a week in the common house because it is an effective way for neighbors to get to know each other. The common house usually has a large kitchen and a large dining room to facilitate the weekly meal.

Due to the focus on sharing resources, cohousing can be less expensive to live in than other housing alternative Rather than have 50 lawnmowers in a community, you might only need a few. There often are tools, books or digital media held in common. Some cohousing residents even share cars. The average cost to own and operate a car in the United States is over $9,000 per year, making car-sharing programs popular in many cohousing communities.

“Omaha Green Cohousing” is forming a cohousing community in Omaha. We recently signed a purchase agreement on 4 acres of land in the Keystone area of Omaha (8557 Boyd Street). On this 4 acres, we’ve proposed putting 32 town-home units (1,200 square feet each) and16 ‘tiny houses’ (600 square feet each). In addition, current plans include a common house, greenhouse, community gardens, dog run, orchard, and other amenities with a focus on sustainability and net zero energy use. We have experienced tremendous interest in the project and are currently growing a Forming Group. This is an exciting time, because the group is engaged in the creating of a community. Part of this is deciding how to live together—and also deciding what the neighborhood will look like and how it will function. One of the benefits to joining now is you get to be part of the process of designing the community with the architect: What will the neighborhood look like? How do we site the homes? What features do we want in our Common House? These are to be answered by our Forming Group.

If you have a passion for building community and for living sustainably, you might enjoy being in cohousing. For more information, check out our site on Facebook (Omaha Green Cohousing or Meetings occur at St. Andrew’s Episcopal Church 925 S. 84th St. on the corner of Pacific and 84th in Omaha. For meeting times and more information, please contact Fr. John Schaefer or his cell phone: (402) 690-0991. For general information, please visit

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Choosing Hope: Divestment from Fossil Fuels

The vote for Resolution C045 in the House of Deputies

The vote for Resolution C045
in the House of Deputies

But he answered them, “You give them something to eat.” They said to him, “Are we to go and buy two hundred denarii worth of bread, and give it to them to eat?” And he said to them, “How many loaves have you? Go and see.” When they had found out, they said, “Five, and two fish.” Then he ordered them to get all the people to sit down in groups on the green grass. So they sat down in groups of hundreds and of fifties. Taking the five loaves and the two fish, he looked up to heaven, and blessed and broke the loaves, and gave them to his disciples to set before the people; and he divided the two fish among them all. And all ate and were filled. (Mark 6:37-42)

Two weeks after the close of the 78th General Convention of the Episcopal Church, the Sunday lectionary has us pondering Mark’s version of the miracle of the loaves and the fishes. This story of Jesus taking what we can give and turning it into all that we need speaks to our situation today with regards to climate change. [See previous posts Loaves and Fishes and  Environmental Impact Statements and New Questions for a New Time based on other John and Matthew’s versions of the story.]

All of us working to mitigate climate change and its effects know that what we can offer is not by itself enough to stop the catastrophe that seems to be slowly unfolding before us. Yet we offer what we can because our faith tells us that Jesus can use our efforts in ways that we cannot imagine; we offer what we can because hope is a Christian virtue.

Two weeks after the close of General Convention, several of us who advocated for the Episcopal Church to divest from fossil fuels are still processing the success of Resolution C045 that calls on major funds of the Episcopal Church to divest from the fossil fuel industry and reinvest in clean energy. Part of my own processing is realizing the success of our efforts against the discouraging background of the daily onslaught of news stories about climate change and its effects. Since General Convention ended, the rather discouraging State of the Climate 2014 report has been published, fires continue to burn in western Canada and California, homes and lives have been lost in floods in Kentucky and southern Ohio, and a new study says that we are already in the “worst case scenario” for sea level rise. What does our action mean when compared to the enormity of the situation?

In the greater scheme of things, the amount of money to be divested and reinvested is not great. And the moral reach of the Episcopal Church in 2015 is not as great as it was a few decades ago; the pronouncements of the Episcopal Church do not carry the weight among leaders of government and industry that they once did. None of this, though, makes the passage of Resolution C045 insignificant. In the midst of our General Convention, we managed to have a conversation of sorts about climate change. We acknowledged the big hot elephant in the room and talked, first in the Environmental Stewardship and Care of Creation committee hearings and then, briefly but clearly, in both Houses of General Convention about what is happening and how the church might respond. When presented with a proposal to change our investment policy to reflect the realities of today’s world and our concern for people now and in the future who are negatively affected by climate change, we voted in favor of divestment.

Along with divestment/reinvestment, another successful resolution that came out of the Environmental Stewardship committee was Resolution A030 that creates an Advisory Council on the Stewardship of Creation with work at the provincial level to develop theological resources and networks for practical application to help us respond to climate change.

We offered what we could at General Convention, knowing that even when the challenge seems beyond our ability, Jesus can take what we freely give and use it to provide just what we need even when we can’t imagine what that provision might look like. Choosing to divest from fossil fuels was both a sign of our hope and a catalyst for future hope.

Given the challenges before us, we could easily have been cynical rather than hopeful. We could have ignored climate change completely. Opponents of divestment offered arguments that we should keep our “place at the table” in the fossil fuel industry even though the nature of the industry is the extraction and processing of the fossil fuels that are killing us. Following that advice, we could have clung to our current investment policy while telling ourselves that it was for the sake of advocating for something — for the fossil fuel industry to do something other than what it does? —and not because of our own fears. We could have looked at the enormity of the challenge of climate change and decided it was beyond our abilities to do anything at all, choosing to put our energies into the church’s internal concerns rather than into serving the world in Christ’s name. But we chose hope and we chose faith in Jesus.

Hope during these challenging times looks like General Convention. In all sorts of areas, we chose to follow the Gospel as best we know how; we chose to give Jesus what we have in faithful expectation, in hope, that Jesus, working through us and through what we offer, “can do infinitely more than we can ask or imagine” (The Book of Common Prayer, p. 102).

Part of the joy of participating in General Convention this year was the lack of cynicism and the spirit of hope grounded in faith in Jesus. I’m still processing all that we did in Salt Lake City, but I know that my hope for the church and for the world was shored up mightily by what we did there.

— Archdeacon Betsy Blake Bennett


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Featured Sermon: Archdeacon Betsy Blake Bennett

Archdeacon Betsy Blake Bennett

Archdeacon Betsy Blake Bennett

All In: Being the Church in Today’s World


Oscar Romero said in 1979:
To try to preach without referring to the history one preaches in is not to preach the gospel. Many would like a preaching so spiritualistic that it leaves sinners unbothered and does not term idolaters those who kneel before money and power. A preaching that says nothing of the sinful environment in which the gospel is reflected upon is not the gospel. 
This morning I had the delight of preaching at my parish, Church of the Resurrection in Omaha. I didn’t preach a creation care sermon per se, but I did preach on the Gospel passage. (Mark 3:20-35), and climate change is a huge piece of the history in which we preach now. (Notice the CO2 number for May on the graphic to the right.) If we turn from trying to hold onto the past to trying to follow Jesus in the present, we will find ourselves responding in significant ways to climate change and its effects.
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All In
A Homily on Mark 3:20-35
“When [Jesus’] family heard it, they went out to restrain him, for people were saying, “He has gone out of his mind.”(Mark 3:21)
What must it have been like to be Mary, the Mother of Jesus!
This week began with the Feast of the Visitation of the Blessed Virgin Mary, the day we remember the expectant mother Mary’s visit to her cousin Elizabeth, who was herself miraculously expecting a baby. The Visitation is one of several days and seasons of the church calendar when we think about Mary.
We hear about and wonder about Mary the mother at Christmastime, when we tell the story of her going to Bethlehem on a donkey and then giving birth in a stable when she arrives. What was it like to be far from the comforts of home that night, giving birth, wondering at what the angel had told her and at the appearance of the shepherds? What did she feel as she snuggled her newborn baby?
We also think about Mary during Holy Week when we hear about her witnessing Jesus’ suffering and death. Mothers know that it is agonizing to know your children are in pain. How unbearable it must have been for Mary to watch her son beaten and humiliated and then hanging from the cross!
The Feast of the Visitation looks back at a happier occasion. Elizabeth exclaims “Blessed are you among women…” and Mary replies with the words that we know as the Magnificat:

‘My soul magnifies the Lord,
   and my spirit rejoices in God my Saviour,
for he has looked with favour on the lowliness of his servant.
   Surely, from now on all generations will call me blessed.
He has shown strength with his arm;
   he has scattered the proud in the thoughts of their hearts.
He has brought down the powerful from their thrones,
   and lifted up the lowly;
he has filled the hungry with good things,
   and sent the rich away empty.
This, my friends, leads us to this morning’s Gospel lesson, this part of Mark’s Gospel where people are telling Jesus’ family “He has gone out of his mind.”  I wonder what Mary thought of these reports. Mark reports that Mary and Jesus’ brothers went and stood outside of where he was and sent to him. Maybe they wanted to talk with him and see if he really did seem to be losing his mind. Or maybe Mary remembered the vision she had during her pregnancy that evoked the words of the Magnificat, the vision of Jesus bringing down the powerful from their thrones, lifting up the lowly, filling the hungry with good things and sending the rich — who would usually get the best of everything — away empty. This is a vision of Jesus turning the world upside down and inside out. Maybe Mary wanted Jesus to come home because she knew the way prophets were treated. She knew that anyone preaching the kingdom of God risked being dismissed as crazy as best and being ostracized or even killed at worst. Jesus was doing things and saying things that made the people in power uneasy.
Where our translation says “He has gone out of his mind”, other translations say things like, “He has lost HIs senses” (NASB) or “He’s gone mad!” (Good News Translation). The King James Bible says a fairly restrained, “He is beside himself.” Similarly, The Message translation says, “They suspected he was getting carried away with himself.”
Whatever words we say, these sorts of words are used to dismiss someone who makes us uneasy. Ideas that challenge us, things that are new or different from what we are accustomed to, get dismissed as “crazy”, and we think the people who propose these uncomfortable ideas or actions have gotten a little too carried away.
Hearing people say such things about Jesus and his ministry, Jesus’ family goes out to restrain him. While we can understand why his family might want to restrain Jesus to protect him, as followers of Jesus, we certainly don’t approve of anyone — not even the Blessed Virgin Mary herself — trying to restrain Jesus from doing his ministry. And yet when we look at the Church as a whole, we see people who are supposed to be followers of Jesus trying to restrain the Church from continuing his work.
If we follow Jesus, who came to bring God’s kingdom, to bring down the powerful and lift up the lowly, if we are going to live our own lives and our lives together as a church community in our own parish and diocese and denomination in ways that turn all the injustices of the world upside down and inside out, we will be unusual. We will be what folks in this part of the country call “kind of different”. If we do it right, all in with our hearts on fire with love for Jesus, we won’t get carried away with ourselves, but we will get carried away with Jesus, and it will seem too extreme to some people, including some in powerful positions.
In recent lectionary weeks, we’ve read about Jesus sending the Holy Spirit to guide us, comfort us, and help us. This summer is a critical time for our parish and for the greater Episcopal Church. It’s proving to be a critical time for this neighborhood and this city as we try to figure out how to ensure all of our neighborhoods are safe places to live, work, and play. And this year is a critical time for our world, perhaps the last chance for the world’s leaders to set business as usual aside and get things figured out correctly to prevent catastrophic climate change.
In these critical times, let’s not dismiss the Holy Spirit when it leads us to do something that is new or unfamiliar or hard to understand. Let’s not immediately dismiss those who sound crazy or extreme to us but who might be speaking the Spirit’s words. And let’s especially not block the work of the Spirit by appealing to what the powers that be would like us Christians to look like and do. If all the world sees of Christians is our removing ourselves from the rest of the world for an hour, more or less, on Sunday mornings, if our purpose in coming to this holy table is “for solace only and not for strength; for pardon only, and not for renewal” if we have church meetings and conventions where we worry about maintaining the status quo, Beelzebub, the personification of evil, rejoices because we are harmless to him. C.S. Lewis’s character old Screwtape himself couldn’t invent a better scenario than to have the church preoccupied with maintaining the status quo.
Those who truly follow Jesus will not try to hold back the work of the Holy Spirit because it makes us uneasy. We will be open to whatever allows the Spirit to turn things upside down and inside out until Jesus’ work of reconciliation, justice, and radical love is completed. It might look crazy to us, it might puzzle us, and it will sometimes be very difficult, requiring us to tap into wells of creativity and courage and love we didn’t know we had in us until the Spirit led us to them. But given a choice between some craziness — Spirit-led work rooted in Christ’s love and infused with passion and creativity — given a choice between supporting that sort of craziness and blocking the work of the Spirit, followers of Jesus have no choice but to walk where the Holy Spirit leads us.
As we prayed earlier, “O God…Grant that by your inspiration we may think those things that are right, and by your merciful guiding may do them.” And may God grant us wisdom, courage, love, and abundant joy as we find our way. Amen.
Archdeacon Betsy Blake Bennett


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Rogation Days: Praying the Bounds of a Warming World

Schuyler, NE

Schuyler, NE

The traditional English celebration of Rogation Days, the three days preceding Ascension Day, included a procession around the boundaries of the parish (often coextensive with the boundaries of a village). At stops along the boundaries, the congregation prayed for the welfare of the village and especially for a good growing season, and the priest blessed the fields. The procession stopped several times for these prayers and blessings, often at important landmarks along the boundaries of the parish. Along with an occasion for prayer and blessings, walking the bounds or beating the bounds also ensured a public memory and a clear public proclamation of exactly where boundaries lay. Ensuring clarity of the boundaries eliminated disputes and gave everyone a common understanding of the bounds of the parish.

The Book of Common Prayer for the Episcopal Church adapts the tradition to our time and place by focusing on traditional rural concerns for the growing season the first day, commerce and industry the second day, and stewardship of creation the third day. In this way, the custom of offering prayers and blessings on the Rogation Days has been preserved in a meaningful way for our context. But since we aren’t living in old English villages, the traditions of creating awareness of boundaries and blessing the bounds has been lost along the way. Some Episcopal parishes process around a neighborhood, community garden, or large church property or drive out into the country to bless a parishioner’s fields, allowing the tradition of praying these prayers outdoors with a festive procession to continue, but any “bounds” that are walked lack the importance of the boundaries that were both declared and blessed in earlier times.

In this era of accelerated global warming, however, we might begin a new Rogation custom of observing and praying the bounds or limits of our biosphere. Through our lack of awareness of the limits of the amounts of greenhouse gases that can be released into our atmosphere without jeopardizing life on Earth, we have made our bounds smaller. Each year the world fails to significantly cut greenhouse gas emissions and acknowledge the laws of chemistry and physics that determine the limits of our biosphere for human life, we leave ourselves less room for solutions that allow us to continue to live and live well. Our inaction is pulling the bounds tighter, leaving us less and less wiggle room.

During the Rogation Days, we might prayerfully study the current state of global warming and pray about the bounds or limits we discover.

Here is a place to start. The preliminary monthly average of atmospheric carbon dioxide recorded at the Mauna Loa observatory for the month of April was 403.26 ppm. (The upper safe limit to sustain life as we have known it on this planet is 350 ppm.)  As carbon dioxide levels rise, global temperatures rise. The first three months of 2015 put us on track for 2015 to surpass 2014 as the hottest year on record.


We need to put significant limits on emissions of carbon dioxide, methane, and other greenhouse gases around the world to mitigate global warming. We can acknowledge the need for those limits and pray about them. As temperatures rise we will experience all sorts of big changes that will place limits on human activity. Agriculture will be impacted, marine ecosystems will suffer, and people will need to leave places that become uninhabitable because of rising seas, extreme temperatures, or lack of water. These are our new bounds, the limits within which we will try to live and continue to love one another and love God. Prayer and mindful meditation about those limits is one of the great gifts people of faith can offer now.

If we pray about those bounds and mindfully accept them, we may be able to find blessing there as well. A clear public proclamation of these limits coupled with a blessing of all living things inside these new bounds brings Rogation Days out of the realm of quaint Anglican history and into the heart of what Christ calls us to do today.

For stewardship of creation
O merciful Creator, your hand is open wide to satisfy the needs of every living creature: Make us always thankful for your loving providence; and grant that we, remembering the account that we must one day give, may be faithful stewards of your good gifts; through Jesus Christ our Lord, who with you and the Holy Spirit live and reigns, one God, for ever and ever. Amen. (The Book of Common Prayer, p. 259, Collects for Rogation Days)    

This post is an update of my Rogation Days post from May 27, 2014.
Archdeacon Betsy Blake Bennett

TNE ed: You can follow our Archdeacon’s blog here:

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