"Earth, Teach Me..."
A Sermon by
The Reverend Bill Clark
I learned about the earth from the astronauts. It was through their eyes that I first caught a glimpse of the true beauty of this planet. Truth be told and age be known, it was John Glenn's three orbits around the earth that caught my attention. I remember sitting and watching the lift off on our black and white television in awe at his courage and in anxious anticipation for the pictures of just what the earth looked like from space. I remember writing and congratulating Glenn on his journey. In return I received a colored autographed photo of him along with a picture of earth taken from outer space. I was thrilled. You know how sometimes you need to just step back a bit to truly appreciate the beauty of something. Well knowing that I could not step back from earth to appreciate its beauty, I became intrigued by those men and women who were able to do so. I became entranced by the beauty and majesty of this planet earth from the pictures taken by the astronauts
Now I am sure you have all seen these pictures. The perfectly round shaped earth, with darkened land formations and deep blue oceans seemingly a float in the vastness of black space. It is an awe-inspiring picture. It is a sacred symbol. It is a profound portrait of what theologian Sallie McFague calls the body of God!
In her book, The Body of God, McFague offers a unique theological lens in which to view the earth and the ecological problems facing this planet (it faces). It is a marriage of science and theology. "Science can be theology's partner, states McFague, by suggesting ways in which we can see ourselves living in one world and by warning us how we must change our behavior for the future well-being of this world." The author calls us into right relationship with this body, our earth, as she warns of the slow deterioration of our planets ecological systems. It is a profound wake-up call. It becomes a cry for justice. It is becomes the embodiment of our seventh principle; the interdependent web of all existence of which we are a part.
People often think of ecological devastation as a flora and fauna issue --- a planet and animal issue rather than a people issue. The full truth, McFague reminds us, "Is that we cannot live without the planet, animals and the ecosystem that supports us all. So the ecological issue is a people issue, and most especially a justice issue, for ecology, the environment, the home we share is a finite one. If justice means, most basically fairness, then ecology and justice are inextricably intertwined, for on a finite planet with limited resources to support its many different kinds of being, both human and nonhuman, sharing fairly is an issue of the highest priority."
In a recent newspaper column this issue of sharing fairly was addressed in an article on the world's amphibian population. It appears that frogs, toads and other amphibians have been vanishing rapidly since the 1980's. This is of deep concern to environmentalist because amphibians are more vulnerable that many other creatures on the earth and are considered the "canary in the coal mine for environmental damage." The overall state of the environment is of deep concern to scientist, citizens and now thanks to McFague, also theologians. Viewing the earth as the body of God gives us a theological lens to address these environmental concerns.
In a recent Boston Globe article, a study by 1,360 Specialist in ninety-five nations concluded that "a rising human population had polluted or over exploited two thirds of the ecological systems on which life depends, ranging from clean air to fresh water, in the past 50 years. "At the heart of this assessment is a stark warning," said the 45-member board of the Millennium Ecosystem Assessment. "Human activity is putting such a strain on the natural functions of Earth that the ability of the planet's ecosystems to sustain future generations can no longer be taken for granted."
This deterioration has been compared to an alcohol and drug addiction. The effects creep up on us daily so that we become used to them rather than announcing their destruction in the glaring headlines they deserve, "War Declared on Planet." Like an addiction, ecological deterioration is insidious. We become used to the smell of automobile exhaust fumes and open landfills. We become accustomed to children playing on city sidewalks devoid of grass and trees. We become inured to tall trees and open space being felled to make room for more suburban sprawls, office buildings and shopping malls. We have become so used to diminishment, so accustomed to environmental decay that many are even denying that it is occurring.
Yet daily we are receiving painful lessons from mother earth. The effects of the burning of fossil fuels and the greenhouse gases that release CO2 Carbon dioxide into the earth's atmosphere is attributing to the effect of global warming. Most climate scientists agree that the planet will warm over the next century at a more rapid rate than ever before. The Intergovernmental Panel best estimate is that average surface temperatures will rise between 1.8 and 6.3 degrees F.
Earth, teach me we read together this morning. Earth, teach me. Teach me stillness and suffering. Teach me caring and courage. Teach me limitation and freedom. Teach me resignation and regeneration. And indeed the earth is teaching us. The question remains are we willing to listen and learn from its disturbing lessons?
In embracing the model of an ecological theology we step out of the fixed relationship of human beings to God and begin with an earthly context: our interrelationships and interdependence with all other creatures on our planet. The model becomes an earth-up rather than a sky-down perspective. We begin with the earth as our home, our place, our space to share. We share it with other human beings, other animals and the natural world. This is a radical notion to McFague who states that many religious practices have often not been allowed to feel at home on earth, convinced after centuries of teachings, on their other worldliness. Religions have often centered their teachings that we humans really belong elsewhere, heaven. The concern is not about this life; rather it is about the next life on the next plane of existence. This view then enhances the stance that we are merely aliens, tourist, or lords of the manor, of this earth. Yes, we inhibit this place but do not consider it our only, let alone our beloved home.
McFague places before us the radical notion of seeing the earth as the body of God, not as separate from God who dwells elsewhere but as the visible reality of the invisible God. Her theology begins right here, on earth. This model is revolutionary on many levels. First it is a theology of embodiment. The notion of the divine is given a body. Second it gives the concept of God a more immanent nature. The divine, the holy, the sacred is right here with us and is not transcendent above us. And third, that our relationship to this God is deeply rooted to our relationship to this planet. Our connection and love for our earth define this relationship to God. McFague's ecological theology calls us into that right relationship with our planet earth.
As Unitarian Universalist, we too, are called into that right relationship by our seventh principle, the respect for the interdependent web of all existence of which we are a part. Or in McFague's words; "We are all made of the ashes of dead stars." Perhaps it may be said of Sallie McFague as it is said of many, she, too is a Unitarian Universalist, but just doesn't know it.
This morning we heard two different versions of the creation story. "In the beginning God created the heavens and the earth." In the beginning was the big bang. No matter which story you are more comfortable embracing the meanings I feel are the same. Both stories are about our relationship to the earth. Genesis, via the interpretation presented during the children's conversation, which is one widely accepted by many theologians, speaks of human beings continued connection to the earth and all her inhabitants. The big bang theory says, plainly and eloquently, we are all made of the ashes of dead stars. We are all connected. The question remains, how do we live in right relationship with the earth? The answer for me reminds me of a story about the great Mahatma Gandhi. A mother and her son had traveled a long distance to come see Gandhi. When they had arrived to the great man the mother said to Gandhi, "Please, you must tell my son to stop eating sugar. It is destroying his health. He won't listen to me but he really respects you and if you told him he would stop." Gandhi sat silently for a long time with out responding. He then turned to the women and said, "You will have to come back in a week." The women walked away upset because they had come such a long way, but a week later she was back and she repeated her plea to the great spiritual leader. Gandhi turned to the boy and told him he should stop eating sugar and take care of his body. When he was finished talking with the boy the mother completely perplexed asked, "Why couldn't you have told him that last week and saved us all our traveling?" Gandhi replied, "Why, because last week I was eating sugar too."
You see my friends this is the dilemma I am facing. And perhaps you are as well. I know the earth is our sacred home and yet what can I do to protect and ensure her health and continued well being. In many ways I am still eating sugar. I mean to do recycle. I do not litter. I don't go cutting down trees and building huge homes for my own satisfaction. And yet surely I can do more. Surely we can all do more. If I attempt to at least simplify my life in some way, is that not helping protect the earth? How can we live out our seventh principle with integrity and still satisfy our hunger for sugar?
As it was stated on that first Earth Day celebration in 1970 and restated again at the 25th anniversary in 1995, "April 22 seeks a future worth living." And, my friends, this is the answer I seek. This is why we gather today. We gather to celebrate and commemorate the future worth living. This future worth living is a future where science and theology are united in the holiest of unions. A future where we are called into right relationship with our planet and held accountable for her care and continued well-being. This union becomes a very Unitarian Universalist marriage. For it is taking that "future worth living" and placing it within the context of that faith worth practicing. It becomes faith in action! We care for our planet earth because we are in relationship with its life force. Earth teach me.
So what does all this mean, you may be asking yourselves? There has been a lot of God talk in this sermon. I thought you were going to talk about the earth. Yes I am. And the good news I bring to you today is perhaps; just perhaps they are one in the same. For today we envision the earth as the very body of God. Today is about re-imagining the earth, this very planet as the most holiest of all places; as holy as any temple. As sacred as any shrine, and as wise as any holy scripture. For today is about the earth as the very body of God. It is about taking this idea of God, however you may understand it, and looking, not out there or in here or up there, but feeling the sacred presence of the most holy right under the ground we walk upon. For today is about walking on the earth and seeing the beauty and holiness of the divine in all her manifestations. Today is about living in right relationship with the earth and not having dominion over it. Today is about the celebration of Earth Day, God Day, Freedom day, Palm Sunday and next year in Jerusalem. "I set you down a miracle among miracles. You want more? It is your turn. You show me."
May we take our turn, my friends. May we show the earth our love and care by honoring and respecting all of her blessed bounty. May we search our hearts and minds to do what we can to keep the earth forever turning. May we go forth today with respect, care and appreciation for the beauty of the earth. This is our miracle among miracles. Take care of her.
Blessed be.