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“Do not be Terrified”: Hope for the Apocalypse

The situation is dire, and the future looks grim; now is the time for hope.”

Typical critiques of religious faith include complaints about rosy-colored optimism, or a kind of mass delusion. But I have been reminded recently that what is often derided as “pie-in-the-sky wishful thinking” isn’t actually outrageous enough to be biblical. It’s only when our imaginations are truly stretched and taxed, when a vision of flourishing life takes incredulity to new heights, only then are we tapping into the astonishing promises of a wildly extravagant God.

The situation is dire, and the future looks grim; now is the time for hope.”

This is not new; we’ve been here before—exactly a year ago, in fact. And the year before that. And the year before that, just as our liturgical calendar insists. As Advent approaches and the liturgical year winds down, we start hearing from so-called “apocalyptic” texts on Sunday mornings, whether from ancient prophets or gospel writers.

I refer to these as “so-called” apocalyptic texts because of the unfortunate historical baggage the word “apocalypse” drags along with it, which is most often associated with unspeakable disasters.

So let’s remember that this ancient Greek word does not demand that we think of catastrophe when we hear it. The word “apocalypse” comes from a rather ordinary Greek verb that simply means something like taking the lid off a jar—which is why it’s often translated as “revelation.” In that sense, an apocalyptic moment is whenever something that was hidden is being revealed.

So let’s consider what that word might mean when we apply it to something more momentous than a jar, like human history. Most people assume that apocalyptic texts predict the coming of disaster in the midst of relative peace and calm. Remarkably, it’s more often exactly the opposite: in the midst of unfolding disaster, apocalyptic texts reassure us that hope is not in vain; beneath the repeated surges of social collapse and violence, there dwells an unconquerable joy. Or so most apocalyptic writers try to insist.

A classic example of this is the text from Isaiah appointed for today, which is one of my favorite texts about social and economic justice as well as the end to death and destruction.

It’s important to remember that the several writers who contributed to the one book called Isaiah did not, for the most part, live in happy times. To the contrary, many of the texts in Isaiah were produced following the unimaginable catastrophe of exile, of seeing God’s own people defeated by invading armies and carted away from their homes to a foreign land where they would reside for many generations.

And yet, and still Isaiah writes of hope in soaring terms, not because of what he was at that time able to see, but because of his trust in the faithfulness of God. God’s faithfulness, not ours, that makes all the difference for hope. And Isaiah imagines such divine faithfulness to sound like this:

I am about to create new heavens
and a new earth;
the former things shall not be remembered
or come to mind.
But be glad and rejoice forever
in what I am creating…
for I am about to create Jerusalem as a joy,
and its people as a delight (65:17-19)

The situation is dire, and the future looks grim; now is the time for hope.”

A friend of mine said that to a small gathering of bishops a few years ago, and they seemed very perplexed by it. Even religious leaders can have trouble grasping the dynamics of hope in times of distress. Luke’s Jesus seems to be noting something similar in the hair-raising passage appointed for this day (21:5-19).

As Jesus enumerates impending disasters and world-ending scenarios, he points toward the one thing his listeners thought would be the most stable and secure, the one location of divine guarantee—the temple in Jerusalem. Even this, Jesus says, will be deconstructed and dismantled, every single stone of it.stones_israel

I read Luke’s Jesus in the light of Isaiah’s resilient hope: something old needs to die before the new thing God is creating can come about.

Letting go, clearing space, removing the rubble—even the most cherished bits of rubble—this is what faith sometimes demands when we live in hope.

But I’m also noticing something else in this gospel passage that I hadn’t quite noticed before. Luke’s Jesus says, “do not be terrified.” Most of us, I’m guessing, are more accustomed to hearing Jesus say, “don’t be afraid.” The stakes seem to have gotten much higher in this passage, traveling from ordinary fear to sheer terror.

As I pondered what that difference looks like, I thought about the high school in Santa Clarita, in southern California, the site of the latest incident of gun violence where three students died, including the shooter (he was a student, too), and I thought about how many students go to school every day in this country whose ambient fear can quickly turn into terror.

I also thought about all the young children separated from their parents at the U.S. border with Mexico—some of them not much older more than infants. The latest count at the end of last month was a staggering 5,400 (though some agencies suspect the number is much higher). Terror must surely saturate those detention centers at the border, wounding and scarring not only the children being held there but all the adults who work there.

As if this were not enough, I was reading about the devastating brush fires in Australia, still burning out of control, and I came across a story of people helping kangaroos, possums, and koala bears who had been singed or badly burned in the fires; these are wild animals yet very readily and apparently gratefully accepted help from humans, even embracing them. The clinical director of the only koala hospital in the world summed up why: “[These koalas] are terrified.”

koala

It turns out that the Greek word for “terrified” can also be translated as “startled” and it appears only twice in the gospel according to Luke: the first time in the apocalyptic passage appointed for today, and the second time in a story about resurrection, about encountering the risen Jesus. Stories of resurrection are also apocalyptic and startling—stories that reveal the stubborn persistence of life beneath the shroud of death.

We will continue to have good reasons to be terrified, perhaps increasingly so as ecosystems falter and previously secure institutions collapse. So it seems to me that what we Christians do in churches will matter more and more.

Gathered at the Eucharistic Table, we can remember the faithfulness of God, the God who startles us by bringing life out of death. We might also remember the possums, the kangaroos, and the koalas.

Why? Because in times of distress and terror, it’s quite natural for human communities to divide and fragment and splinter; some unsavory types will almost always exploit those moments for their own gain, as we see today in detention centers and concerning gun violence.

We must bear witness to another way, the way of deep solidarity. Just as possums, kangaroos, and koalas reached across the species barrier to embrace their rescuers, we must learn anew how to reach across the many lines that divide us from each other; that, too, is what the Eucharistic Table offers. And we will need this more and more.

After all, the situation is dire and the future looks grim; now, now is the time for hope.

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Holy Saturday: Rest, Reparations, and Hope for Earth

In some Christian traditions, Jesus spent the day between Good Friday and Easter busily harrowing Hell, toppling its gates and freeing all the dead who were dwelling there from ages past. This is the divine version of “no child left behind” but for every human, and I would now revise this to mean “no creature left behind.” The whole creation finds healing and liberation in the unfathomable mystery of Easter.

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“Harrowing of Hell” (Benvenuto di Giovanni, 1490)

But here we still live, in that great liminal day between imperial crucifixion and the divine burst of new life. If Jesus were to harrow Hell today, he wouldn’t have to travel very far from where most of us live—next to toxic waste dumps, petroleum refineries, poisoned water supplies, landfills brimming with plastic. Earth herself needs to rest, to recover, to repair.

Is it time to ponder reparations for the planet?

I fully support reparations for the descendants of African slaves in this country, and for indigenous tribes decimated by American genocide, and for many others as well. Perhaps now is the time to add Earth to that list, to offer this planet a reprieve from the daily torture we inflict on her ecosystems and many creatures, some space and time to repair and renew.

This is of course impossible; we cannot simply stop doing what we’re doing, not even for a day let alone what is more genuinely needed—at least a whole year. Impossible at first blush, perhaps, but not after a moment’s recollection of how quickly the world’s wealthy pledged astonishing amounts of money to fix Notre Dame Cathedral in Paris. It’s time they stepped up again, acknowledged that their wealth came in large measure from raping the planet, and chip in some reparations.

In 2018, the world had 2,208 billionaires with a combined net worth of approximately $9.1 trillion. If we created a planetary reparations fund and demanded a simple tithe from those wealthy folks, we would have quite a tidy little sum to get us started on what is now necessary: stopping most human activity and resting; the fund could go toward ensuring certain vital services remain operating and that people are fed while the planet rests, resets, repairs.

Holy Saturday is the perfect day on which to contemplate such a harrowing idea as we dare to hope for resurrection. It is a good day, perhaps, to plumb the depths of God’s grace, to journey with Jesus to the roots of our distress and resurface with hope.

I’m grateful for theologian Elizabeth Johnson and her elegant, eloquent words for precisely that hope. May her words accompany us into the blazing light of a deep resurrection, and inspire a renewed commitment to this planet, our shared homeland:

In our day we discover that the great incomprehensible mystery of God, utterly transcendent and beyond the world, is also the dynamic power at the heart of the natural world and its evolution. Groaning with the world, delighting in its advance, keeping faith with its failures, energizing it graciously from within, the Creator Spirit is with all creatures in their finitude and death, holding them in redemptive love and drawing them into an unforeseeable future in the divine life of communion (Quest for the Living God, 198).

Late afternoon at the regional park

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Good Friday and Creaturely Lament

The death-dealing imperial machine of ancient Rome killed Jesus. The same machine is killing planet Earth, though that machine now appears under different names: global capitalism; single-use plastic; neo-liberal nationalism; the tyranny of convenience among the well-intentioned.

There is much to grieve in a world of violence and destruction, but such a world calls also for lament. As Walter Brueggemann so frequently reminds us, lamentation is not just sadness; to lament is to insist on transformation, to resist any notion that the world cannot change. Lament can create communities of transformation, bonding us together, by God’s grace, in shared efforts to dismantle the imperial dynamics of domination and death.

We humans, I’m increasingly convinced, are not alone in our grief, nor in our lamentations. Other animals, other creatures of the same God (to borrow Andrew Linzey’s felicitous phrase), mourn the loss of habitats, the spoiling of ecosystems, the runaway disaster of fossil fuels and oceans brimming with plastics. I have more recently become persuaded that all these other animals not only mourn but also engage in something like lament, perhaps even with something like hope. Or as the poet Sylvia Sands supposes, the mourning generates a new kind of song for a different kind of dawn.

On this Good Friday, let us grieve; let us also lament, which is the only way I can see to make this particular Friday “good.” Other animals can help us in this, as Sylvia Sands so poignantly suggests…

Song of the Bird

He loved us,
birds of the air.
Listen to his stories
of ravens and eagles –
and even sparrows:
two sold for a farthing,
and not one falls to the ground
without the Father knowing.

Here I am,
perched on his cross
eyeing those thorns
burrowing blackly and blindly
burrowing secretly, searingly
into his brow.

Tell me,
where is that damned dreamy
dove of peace now?
His beak is longer and stronger than mine.

Look, I’ve tried
I’ve flown into,
under his sweat-soaked,
blood-drenched,
once beautiful hair.

I’ve tried to wrench out
one, just one, of those thorns.
I’ve beaten – nearly broken – my wings
against his face;
and all I’ve done is
to draw more blood.
Fierce are those thorns
force-driven into his head.

With what strength I have left
I am flying,
flying away from my failure,
flying away lest I forget
the music trapped in my breast
for sunset and dawn:
flight and music –
his gifts.

As I fly
a hoard of young sparrows
come twittering and taunting,
laughing and crying after me:
Red breast! Red breast!
Who ever saw a red breast before?

I glance down as I fly
and see my breast flame crimson
against the gathering dusk.

The fellowship of his sufferings:
in my heart, as if to break it
creep sunset and dawnbreak,
and in my soul a new song is born
with which to greet them.red_breasted_grosbeak_1

 

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Remember That You Are Dust (and Plastic)

Dustin Hoffman’s character Benjamin is given some career advice in the 1967 film “The Graduate” with a line that is ranked #42 in the top 100 movie quotations in American cinema.

Mr. McGuire tells Benjamin that he wants to “say one word” to him, “just one word.” He asks Benjamin whether he’s listening, and Benjamin replies, “Yes, I am.” And Mr. McGuire utters the now famous, one-word line:

Plastics.”

He then adds, “there’s a great future in plastics. Think about it.”

Actually, I can’t stop thinking about it, and not for the rosy future Mr. McGuire apparently imagined for this now ubiquitous petroleum and natural-gas by-product. I’ve been thinking about whether there’s anywhere, any possible place at all that I can turn to and not see something made from plastic, and I’ve been thinking that a greener, plastic-free Earth needs to take center stage in my devotions and commitments during these forty days of Lent.

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Surfing through garbage in Indonesia (2013)

Lest anyone think “ubiquitous” verges on the melodramatic or even just moderately overstated, consider the following short list of why this stuff really is everywhere (even where we, as a species, are not) and why it deserves crisis-level attention this Lenten season and long after.

  • Consider first the so-called North Pacific Garbage Patch—there isn’t one, contrary to what you have likely heard and read. But there are many such patches. And that makes it worse than even having that one great big one to worry about. The garbage in these migrating patches (the largest of which is now double the size of Texas) is mostly invisible to the naked eye (plastics that have become translucent or very, very small) but still can be ingested, and regularly is, by marine life, causing choking, starvation, and other impairments. Current projections suggest that by 2050 there will be more plastic materials by weight in Earth’s oceans than fish. By 2050—that used to sound like a long way off; it’s only 31 years away.
  • Consider next something a bit less abstract, like a whale. Last summer, a pilot whale died in a Thailand canal and was found to have 80 pieces of plastic (weighing 17 pounds) in its stomach, which interrupted the whale’s ability to hunt for food; during course of being treated by marine biologists in their efforts to save her, the whale spit up five plastic bags. (That’s only one among several recent stories in the news about whales and their plastic-lined guts.)
  • Or consider where no human has ever been, some of the deepest trenches at the bottom of our oceans. Just recently it was discovered that the tiny creatures living in those trenches are—as you might have guessed—stuffed with bits of plastic. Eighty (80) percent of the small crustaceans collected for one such study had plastic fibers lining their digestive systems. Another study conducted in the Mariana Trench in the Western Pacific (with a maximum known depth of 36,000 feet, or nearly seven miles) showed a shocking 100 percent of all the crustaceans collected had ingested considerable amounts of plastic.
  • Plastic is so ubiquitous that we ourselves are now apparently ingesting it regularly without realizing it and without anyone yet having any idea what this is doing to our health. Small-scale trials recently showed traces of plastic lining the digestive systems of the humans studied. We’re ingesting the stuff perhaps by eating seafood that had eaten the plastic stuff we had thrown out earlier, or from tiny plastic particles that float through the air nearly everywhere (did you know that?) and just happen to land on our food, or from the bits of the stuff that slough off from the inside of our plastic water bottles.

Christians on Ash Wednesday are reminded that we human beings are made from dust; perhaps we must now revise that liturgical wake-up call to include plastic.

Perhaps, but if so, I refuse despair. The hour is late but not spent, and we need to tell stories of hope—like this great 2018 story of an Indian beach painstakingly cleaned up and restored for a sea turtle hatchery.plastic_beach_cleanup

I invite you to join me in observing a hopeful and green-oriented Lent by brainstorming with me how to address our crisis of plastics. There won’t be just one solution and we can’t focus on just a single sector (whether public or private, households or industry). We need multiple solutions for every single aspect of our shared and individual lives on a planet this is quite literally drowning in plastic.

I’ll post some ideas here in this blog space. Please post your own in the comments, or find me on Facebook and post them there on my timeline. Let’s share resources, make a list, tell success stories, invite new ideas—let’s make every season of the church year green.

Meanwhile, let us pray:

Almighty and everlasting God, you hate nothing you have made and forgive the sins of all who are penitent: Create in us hearts that grieve what we have done to the beauty of your creation, that we, worthily lamenting the epidemic of plastic waste, may obtain from you the inspiration we need to help restore Earth and her creatures to health and vitality; in the name of Jesus, your creative Word in the flesh. Amen.

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Christmas Eve and the Creaturely Flesh of God

The baby Jesus was human. More importantly still, an animal.

Most English speakers use the word “animal” for something other than human. But of course, we humans are animals, too. The Latin word anima simply means “breath.” Whatever is breathing is an animal.

This matters for the Twelve Days of Christmas, a season to celebrate God’s intimate embrace of creaturely flesh, and it matters on a planet in the throes of an ecological crisis. Christmas matters as a celebration of God’s solidarity with the whole of God’s creation and not only humans.

The Gospel according to John points us in this direction by insisting that the Word of God became flesh (John 1:14). As theologian David Clough notes, the key Greek word in that verse is not anthropos (human) but sarx (flesh), which is used elsewhere in the Christian Testament of the Bible as an inclusive term for all living things, just as writers in the Hebrew Bible used “flesh” to evoke the whole of God’s living creation.

Clough goes on to argue that the foundational Christian claim concerning the incarnation, therefore, “is not that God became a member of the species Homo sapiens, but that God took on flesh, the stuff of living creatures.”

More pointedly, Christianity does not offer an escape hatch from the material world of the flesh, as if all the gloriously messy realities of embodied life are sinful or evil (as the Christian tradition of my youth seemed to suggest). Christian faith invites instead a thoroughly materialistic spirituality.

Appreciating the material world not merely as a grand “stage” on which the human-divine drama plays out but as the location of divine encounter and the vehicle of divine grace has profound implications for how we treat all animals, human or otherwise.

We could begin by noting the mind-numbing scope of animal consumption. Conservative estimates suggest that 56 billion farmed land animals are slaughtered every year on this planet for food. That’s roughly 153 million every day, or 6 million every hour, or 106,000 every minute. These figures do not include marine animals or animals killed for sport or who die in zoos, circuses, and municipal shelters.factory_farm

(For the latest figures on animal consumption, see the online animal kill counter here, and the Animal Equality site for conditions on factory farms, as well as the Food and Agriculture Organization of the United Nations. For resources on protecting the welfare of farmed animals, see CreatureKind, founded by David Clough).

How we treat other animals—whether in factory farms or on exotic hunting safaris—has a direct bearing on how we treat other humans. Feminist scholar Carol Adams noted back in the 1990s the correlation between how meat for consumption is packaged and how women’s bodies are similarly “packaged” in popular culture. Historian Thomas Laqueur analyzed early modern approaches to human sexuality that compared the “brutish” sexual acts of other animals to the “lower classes” of Europe. Womanist theologian Kelly Brown Douglas urges us to notice how white supremacy is maintained, in part, through the hyper-sexualization and thus “animalization” of black women and men. And these are but recent examples in a long history of dehumanizing through animalizing, as nearly every human society has done to its enemies before going to war with them.

Meanwhile, as the Apostle Paul insisted nearly 2,000 years ago, the whole creation is groaning with anticipation for the coming day of salvation (Rom. 8:19-23). Christmas marks the dawning of that eager hope, and other-than-human animals were most likely among the first witnesses of that glorious dawn.

The former Episcopal bishop of Alaska, Steve Charleston, offers an elegant reminder of that most holy night when the Word of God became creaturely flesh and of the animals (human and otherwise) who bore hopeful witness:

Now, on this day, all the animals turn, wherever they are, and look toward that place, that one place, where long ago they gathered, drawn by a wordless summons, to see the future of creation born, lying in straw, a sleeping hope, nestled safely among them. The animals know that this is the eve, the beginning. They sense the great cycle of sacred time, they know the meaning of the change to come. Now, on this day, on this eve of everything, they make ready the welcome they have prepared, since before the star above them first appeared, set alight by an unseen hand.

Kiss your spouse, hug a friend, pet your dog or cat—celebrate the flesh on this most holy night. And let us commit during these twelve days of Christmas to change the way we live with all other animals.nativity_animals_3

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I Care About the Chickens

I really don’t care what some misinformed Christian fundamentalist owner of a fast-food chain thinks about my sex life. I don’t even care how much money he gives to stupid political causes. It’s a free country – he can do what he wants with his money.

It’s high time we talked about the chickens instead.

We’re in a deep food crisis in this country and in many other parts of the world as well. We have been for a long time now. The crisis is about the environment, about human health, and about the humane treatment of non-human animals. The crisis, in short, is caused and perpetuated by industrial agriculture, or what one commentator has called our “catastrophic food production system.”

If we started boycotting all fast-food chain restaurants to protest factory farming, I’d be ready to sign up. But just because some corporate hack doesn’t approve of my dating practices? I have better things on which to spend my outrage.

(A Facebook friend pointed out just recently that Chipotle’s adopted a policy concerning the humane treatment of the animals used for their restaurants. Go here for a great little film about it and also more on the horrors of factory farming.)

Over the last few years I’ve come to a greater understanding of how appalling contemporary food production has become. My awakening began by reading, back in the 1990s, Carol Adam’s provocative book, The Sexual Politics of Meat (her links between misogyny and meat packaging are persuasive, as is her hypothesis about how we manage to avoid the moral implications of our eating by distancing ourselves from the sources of our food).

More recently, Michael Pollan’s eye-opening books, The Ominvore’s Dilemma and In Defense of Food, are simply must reads, not to mention Eric Schlosser’s Fast Food Nation and the documentary film of the same name.

It’s time to be much more outraged over industrial farming practices than over the religious beliefs of someone who couldn’t manage to come up with anything better than “Chick-fil-A” as a name for a restaurant (how many kids now think that’s how they should spell “fillet”?). While I’m grateful to the handful of mayors and other politicians taking a stand against S. Truett Cathy’s religious-based bigotry, I’d much prefer to see them and many more take a stand against the factory farms that litter our rural spaces with cruelty and environmental havoc.

I believe outrage over our food crisis can help fuel our work toward what Jesus called “The Kingdom of God.” Let’s call it the “Kin-dom.” That’s not my moniker; it’s been around a while, and came mostly from feminist critiques of patriarchal Christianity. And I like it, not least because it evokes and suggests not only that kinship is a key characteristic of human relationships but also of the relationship between humans and non-human animals.

Kinship – how much are we willing to stake on that? Are all of us humans really in the same boat on this planet? Is that ark big enough for non-human animals? It seemed to be for Noah.

I don’t claim any moral superiority on this topic at all. I’m a meat eater, so any vegetarian credibility is out the window, let alone any vegan points.

That said, I have read a lot over the last ten years or so about dogs (I’m a huge dog lover) and about horses, dolphins, and a smattering of other animals. All of it has been astounding and in some cases life-changing. Non-human animals share far more with us than most of us have ever imagined. And what we don’t have in common is equally astonishing and more than worthy of our respect.

The life-changer came when I realized just how much intelligence and emotional awareness we share in common with the animals we eat. Salmon? Not much. Pigs? Quite a lot. Cows? Somewhere in between. In all cases, however, these animals feel pain, experience fear and terror, and hundreds of thousands of them never see the light of day or are able even to turn around in their crates and pens.

Among the many topics our food crisis provokes, we need to consider nutrition and obesity rates as well as affordable food for families in tough economic times. Are grass-fed, free-range cattle more expensive once they get packaged in a grocery store than their factory-farmed counterparts? Yes, but not by much.

These days, when I stoop over the meat counter at Safeway and compare the Foster’s Farms chicken breasts (likely artificially fattened at the cost of serious discomfort for the chicken) with the Full Circle chicken breasts (humanely raised) I literally cannot stomach the former for the sake of $1.25.

Back in the 1990s, Roman Catholic Cardinal Roger Mahony declared, “Any society, any nation, is judged on the basis of how it treats its weakest members; the last, the least, the littlest.” And Mahatma Gandhi supposedly once noted that “The greatness of a nation and its moral progress can be judged by the way its animals are treated.”

What sits inside that little white bag from Chick-fil-A is cause for far more worry and outrage than the misguided piety of the man who makes money from it.

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“Enchanté, Madame”: Why Good Policy Alone Won’t Save Us

Christ is risen and we’re killing the planet. I know – you’ve heard something similar countless times. Another species extinct. Another ecosystem threatened. Global climate change. Yadda, yadda, yadda.

Maybe you haven’t heard this one quite so often: If it’s okay to rape women, it’s okay to rape the planet.

That grisly connection is, alas, being performed right now on legislative stages in Washington, D.C. and in far too many states. The link between the current war on women and the war on the planet (the former talked about incessantly these days and the latter, not so much), is subtle but vitally important.

I firmly believe that the many complex “issues” we face today are woven together in complex, lovely, troubling, spiritual ways. I want to try to evoke that here, if only as a preface to the great work our species must now confront. So let’s consider just a few of the dots that need connecting at the moment:

  • First, access to birth control and abortion (which is still technically legal in this country) is under attack. If only this were old news. I appreciate the moral quandaries faced by people of good faith about abortion, but now we’re seeing restrictions appearing even when the health of the mother is at stake, and even in cases of rape and incest. So, is it really okay to rape women? (For more on access issues, read here, which is wonky and policy-heavy, but important; or Rachel Maddow’s take on it here.)
  • Second, access to clean water, clean air, and a safe food supply is equally under attack. This doesn’t appear often enough in the headlines. According to some, the current Congress is the most anti-environment Congress in U.S. history. (Read more about that here; though this is a partisan source, it nonetheless provides helpful links to actual legislation, and it’s disturbing.)
  • Third, access to the truth requires tedious knowledge of legislative riders, appropriations bills, and countless other political arcana that make most people reach for a cocktail instead. The U.S. House, for example, recently passed a much needed piece of legislation for student loans, but paid for it by reducing health care funding that might affect women the most. (The word “might” is important there and I recommend Ezra Klein’s take on this here.)

These are not sexy dots to connect. But connect them we must. Consider this recent pithy observation about environmental responsibility from the Archbishop of Canterbury, Rowan Williams: the world is “not just a huge warehouse of stuff to be used for our convenience.” (Read a great essay on this here.)

I can’t help but wonder if far too many men think the same way about women – women’s bodies as warehouses, incubators, resources, objects. We’ve had a few decades now of insightful analysis about the link between male privilege and ecological degradation – men can control “mother” nature just like they (try to) control women. But I’m not at all convinced that such a link has sunk into our collective consciousness. (Even less likely to have sunk in are the connections between misogyny, homophobia, and global climate change…but I digress.)

So I wonder: How might all of us think differently about our own bodies, the bodies of others, the bodies of non-human animals, and the body of this planet? Would thinking differently make a difference in how we live, the social policies we support, the politicians we elect? I hope so. But what does “thinking differently” mean?

What about “enchantment”?

A few years ago, I stumbled upon a book that proposed precisely that and I’m still trying to tease out its implications. The book is by James William Gibson, called A Re-enchanted World: The Quest for a New Kinship with Nature. It’s an insightful, heartbreaking, hopeful, and lovely book. I also believe Gibson captured something critical and essential: arguing about environmental policy won’t solve any of our problems unless we rekindle our nearly forgotten enchantment with nature.

By “enchantment,” Gibson means many things at once: nature isn’t anyone’s private property; it isn’t just a “resource”; it has its own life and value and beauty quite apart from humanity; and it’s uncanny, uncontrollable, lovely, grotesque, compelling, beyond categories of human meaning making. It is, in a word, enchanting.

I really want to think more and write more about this, and I will. But for now, in the midst of these Great Fifty Days of Easter (Easter is a season, longer than Lent), I frequently find my spiritual attention gravitating toward the image of the “new creation.” The resurrection of Jesus wasn’t just for him, and it wasn’t just for every other human. In some way, Easter proclaims God’s stubborn commitment to life for everything, without exception. Now that is surely peculiar, thankfully.

So, could that great Gospel proclamation lead us to a re-enchantment with the world and all its many wondrously uncanny and glorious bodies? Could it, at long last, dismantle the utilitarian and objectifying posture toward women’s bodies that so many politicians, not to mention religious leaders, seem to adopt? Could Easter move us to find each other and the world around us enchanting?

I believe it could. And not a moment too soon.