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Inward Spiritual Disciplines: Fasting

In the Gospel of Matthew, after the Transfiguration of Jesus in the presence of James, John and Peter, Jesus walks into a nearby crowd that is gathered by the mountain. While there a Father finds his way to Jesus, desperate for a divine intervention from the Master Healer. The father’s son is not well, and suffers greatly from epileptic episodes that causes him to fall into bodies of water and open flames. The father confesses to Jesus that he has brought his son to the Disciples, but they were unable to heal him—so he is bringing the concern of his son directly to Jesus. Jesus performs a miracle in that moment and sets the young boy and his worried father free. After watching the healing of the young lad, the Disciples ask Jesus why they weren’t able to heal him. Jesus’ response to them is somewhat stunning. He says that they, the Disciples, were unable to perform the healing because they lacked in faith, and did not compliment their lives with fasting and prayer (Matthew 17:21).

Biblical Fasting is a Spiritual Discipline that must always begin with a sacred purpose and intention. It is one of several Inward Spiritual Disciplines designed to stretch and mature us in the faith. Throughout the biblical cannon there 77 different references to fasting, and among those who practiced the Spiritual Discipline were Moses, Esther, David, Anna, Jesus and many others. In each of these instances those who fasted, abstained from eating foods of any kind, and sometimes abstained from drinking water too. While in our modern world we have stretched the idea of fasting to not find itself “confined to the question of food and drink…[but also] to include abstinence from anything” that keeps from closer relationship with God–mobile devices, driving cars, spending money, etcetera [1]. For the purposes of this discussion, fasting is defined as abstiaining from food (and sometimes water) for spiritual/religious purposes.

It must be noted that fasting is not a Spiritual Discipline that stands isolated from other religious traditions. Some form of fasting, for spiritual purposes, is practiced by nearly every religious tradition in the world. In the Muslim tradition the season of Ramadan is established as a time for fasting. During this season Muslims fast from dawn to dusk, every day for a month. In the Jewish and Hindu religious traditions fasting is also encouraged and takes place on holy days like Yom Kippur (Jewish) and Purnima (Hindu). This is to say that fasting is not solely a Christian practice, but that it is a religious practice that is used throughout the world to discover and renews one’s connection with the Architect of the Universe.

In practicing the Spiritual Discipline of fasting within the Christian religious tradition a fast must begin and end with God, and the fast itself must be littered with prayer. To fast one must have a clear intention, from the outset, that it is designed to seek union/communion with God, otherwise the fast is simply a missed meal. In my own practice of this discipline I discovered a clear difference between fasting and missed meals. There are often days when I arrive to my study early in the morning to begin the work of the pastorate having not eaten breakfast. I settle in and begin praying, writing sermons and prayers, and exegeting Biblical texts—and hear my stomach growl. It is often late in the afternoon and I realize I have gone the entire day without eating. While I have been consuming myself with very important and life-giving holy work, the fact that I have missed meals does not make that time a fast—because I did not begin my day with a clear intention to fast. The truth of the matter is that in my zeal for holy work, I actively chose not eat–which is very different than fasting. Fasting in this regard is not about missing meals, but fasting, as Spiritual Discipline, is about seeking God. A Christian fasting must be led by the Holy Spirit, and have holy purposes and intentions in mind from the very beginning. Donald S. Whitney writes,

[w]ithout a purpose, fasting can be a miserable, self-centered experience about willpower and endurance.[2]

It cannot be said enough that fasting, as a Spiritual Discipline, is not about dieting, losing weight, preparing for a medical appointment, or presenting religious superiority or soleminty. Jesus says, “And when you fast, don’t put on a sad face like the hypocrites. They distort their faces so people will know they are fasting…When you fast, brush your hair and wash your face. Then you won’t look like you are fasting to people, but only to your Father who is present in that secret place.”[3] Fasting, when practiced as a Christian Spiritual Discipline, is about holiness, seeking godliness and transformation into the likeness and character of Jesus while still being present to fulfill the ordinary demands of one’s day.[4]

John Wesley, often hailed as a father of Methodism, would refuse ministerial ordination to those who would not subscribe to the Inward Spiritual Discipline of Fasting twice a week, on Wednesdays and Fridays.

What happens when is fast is that we place our bodies under submission, and utilize the roaring, groaning and churning of our stomachs (bodies) to remind us of the holy purpose for which we fast and reset our minds and hearts on things that are holy and just.[5] Fasting is not a difficult Spiritual Discipline to practice, and to be sure there are no hard and fast rules for the Christian on fasting–Jesus encourages it as a regular practice of our faith and offers in his silence, a freedom to practice it reguarly. The biblical text invites us to practice the discipline to mature and grow in holiness as did the many who fasted before us.[6] To be sure, when Jesus spoke to the Disciples about their inability to bring about healing in the body of the young epileptic lad, Jesus expressed the need for the disciples to compliment their lives with fasting and prayer. There are many reasons Christians are led by the Holy Spirit to the Spiritual Discipline of fasting, a few of them are:

A desire to strengthen one’s prayer life
To seek Divine guidance and direction for one’s life
To express grief and loss
To seek deliverance and protection for life
To express Repentance and Reconciliation with God
To humble oneself
To express concern for the work of God
To minister to the needs of others
To overcome temptation and rededicate oneself to God
To express love, devotion and worship of God

If you have not practiced this Spiritual Discipline before, I want to encourage you to try it. Maybe you’ve practiced it years ago, but had not given it much thought until now, I want to encourage you to try it anew. Maybe you’ve witness the extremes of fasting and said, “…that’s not for me!” I want to encourage you to prayerfully reconsider it, as spiritual practice worthy of testing out and experimenting with; just as you’ve tested the Inward Spiritual Disciplines of Prayer and Meditation in previous weeks. In your discernment time, before you begin the practice of this discipline, ask the Lord to reveal to you a clear purpose and direction as it relates to your fast. What do you need? What are the needs of your community? your church? the neighborhood? the nation? the world? Perhaps you’ll begin the practice by setting aside a few hours on a certain day once a week. Maybe those few hours will lead to its practice a couple of times a week, from dawn to dusk. Perhaps that will then lead to a yearlong weekly commitment with a Sunday School class, men’s/women’s ministry or choir group. Whenever it is that you are led, or pulled by the Spirit, to begin the practice ease your way into it —and do so with godly intentionality and holy purpose. And who know, perhaps the sacred Scriptures we read and recite each week just might be true and the God who sees in secret will reward publically for the inward work on spiritual lives.

Some things will only change when we led by the Spirit, just like Jesus, into seasons of prayer and fasting.[7]

Faithfully,

Dr. Hill

[1] D. Martyn Lloyd-Jones, Studies in the Sermon on the Mount (Grand Rapids: Eerdmans Press, 1960), vol. 1, 38.

[2] Donald S. Whitney, 199.

[3] Matthew 6:16-18, CEB.

[4] Romans 12:2, CEB.

[5] Philippians 4:8, CEB.

[7] Matthew 16:21, NRSV.

Inward Spiritual Disciplines: Prayer

Over the door of my childhood home hangs a beautiful piece of framed art that defines the theology of prayer for our family. It is a simple piece of art with only twelve words, all written in a beautiful script. Like most of us who purposefully place pieces of art on the walls of our home, we notice their beauty occasionally—but less and less as the months and years go by. Soon it becomes part of the wall and our eyes linger less, which in turns makes our minds and thoughts linger even less. I suppose that piece has been hanging on the wall of our family home for nearly 20 years now, but this fall I paused to take notice of its beauty, simplicity and the theology that is speaks to those who leave the serenity of our family home to walk once again in world.

"Prayer is less about Changing the World and more about Changing Ourselves" — “Prayer is less about Changing the World and more about Changing Ourselves”

Richard Foster affirms this theology of prayer as writes, “[t]o pray is to change. Prayer is the central avenue God uses to transform us. If we are unwilling to change, we will abandon prayer as a noticeable characteristic of our lives.”[1] Prayer is fundamentally an act of change. In prayer, even before one word is spoken aloud, or within our hearts, we give life to a desire to be changed in the act of bowing our heads, lowering our eyes, and in clasping our hands. To enter into a posture of prayer is to fundamentally confess a willingness to be changed by prayer—to confess a need to live into a different reality than what is present.

None of us come into the knowledge and wisdom of God knowing how to pray. Even the disciples, after having been withJesus himself for a number a years—still needed to be taught how pray and so they asked the Good Teacher, “Lord, teach us how to pray.”[2] Prayer is a learned Spiritual Discipline and therefore prayer must be practiced again and again. A South African minister once said,

“Reading a book about prayer, listening to lectures and talking about it is very good, but it won’t teach you to pray. You get nothing without exercise, without practice. I might listen for a year to a professor of music playing the most beautiful music, but that won’t teach me to play an instrument.”[3]

The Holy Spirit is our tenured Professor of Prayer. Her job is to teach and instruct the people of faith how to pray, and to beckon us all in an uninterrupted life of prayer. Scottish Theologian P. T. Forsyth, who penned a wonderful book on prayer entitled The Soul of Prayer observed that

“Prayer is to religion what original research is to science.”

If we are to unearth new discoveries, reach new zeniths in faith we must commit ourselves fully to engage in this life-giving work of original research with the Holy Spirt serving as our Primary Professor and Research Advisor.

What is true is that developing a consistent prayer is not as easy as it may seem. There are so many things and activities in our world which constantly seek to pull us away from the practice of this Inward Spiritual Discipline. But with time and commitment, a healthy consistent prayer life can be achieved, developed and nurtured. Nearly two years I ago began a weekly practice of gathering, on a conference call, with a group of about 50 African American pastors at 4:20AM (PST) every Sunday morning for prayer.[4] It has been a tremendous commitment to say the least—but each Saturday night I prepare for the call by checking my weekly alarm, ensuring my phone is charged, and volume loud enough to wake me up. I then turn over to rest comfortably until I am pulled away by the Spirit for that weekly early morning prayer call. On the occasions when I fail to pull myself from rest to prayer, it shows in the pulpit—and on the Sundays when I rise to the occasion—it too shows in the pulpit. What I can attest is that the weekly early morning discipline makes a significant difference in my pulpit; prayer indeed is less about changing others, and more about changing us.

Prayer, like all other Spiritual Disciplines, is not something that is to be mastered but it is a discipline that is to be practiced. To be sure there will be good days, and not so good days—but the measure of one’s success is not about good verses bad, but consistent practice and persistence to the very end.

Faithfully,

Dr. Hill

[1] Richard Foster, Celebration of Discipline: The Path to Spiritual Growth (New York: HarperCollins, 1998), 33.

[2] Luke 11:1, Common English Bible

[3] Andrew Murray, as quoted in Christian Today, February 5, 1990, 38.

[4] Bishop John E. Guns(Florida), Dr. Victor S. Couzens(Florida), and Dr. William Curtis(Pennsylvannia) convenue a weekly prayer call for Pastors and Clergy each Sunday at 4:20AM PST. The number to dial is 712-432-0370, the access code is 262425. #PastorsPray

Sermon: The Holy Spirit: Getting Out

Sunday, June 11, 2017

Biblical Text: Acts 2:5-12

John R. Sachs, a Catholic Theologian, writes that

“people are experiencing the Spirit in ways and places that often challenge traditional theologies and church structures and sometimes have little connection with traditional religious practices.”[1]

I believe that we are seeing and experiencing in the world today is a revival of the Spirit-is a renewing of the church, but it is not a renewal of the church that many of us who are in the church want it to be. Those of us who grew up in the church—those of us who were in the church before we born and baptized in the church have a real clear sense of what is means to experience the Spirit, and that experience is always fundamentally connected with the church.

Many of us we were taught to believe that you cannot have church, outside of church, which logically means that if you want to experience anything relating the work of the Spirit then you need get yourself over the church house—otherwise is it not church, and logically speaking it is not the Spirit.

Even back in the day when folks carried the church in to the world, I’m thinking of baptism in particular, it always began and ended in the church. There would be a processional that was led from the church to the river, and then there would be a processional that left the baptism waters and lead folk back to the church.

Even when the church had physicality– walls, floors and a roof and was relegated to both a particular place and a particular time. The church, and by default the Spirit, could not be caught outside of a particular physio-chronological existence. If you want the Spirit—go to the church, because that is where you get the Spirit, or reversed that is where the Spirit gets you.

Sachs suggests that “people are experiencing the Spirit in ways and places that often challenge traditional theologies and church structures and sometimes have little connection with traditional religious practices.”[2] Frank Thomas, professor of Homiletics and Director of the Academy of Preaching and Celebration at Christian Theologian Seminary writes in his newly published book on African-American Preaching that the church, and not just the Black Church exclusively, is at risk of becoming “a relic and holdover from an old worldview that refuses to face new [a] twenty-first century flattened [hierarchy]. and consensus-building, social-media reality.”[3]

He furthers,

“If the church does not move from exclusion to inclusion and diversity, from insistence on gradualism and patience to sensing, in Martin Luther King Jr.’s words, “the fierce urgency of now,” then the church will not be pertinent to the lives of young people. If the church does not move from charismatic leadership to collaboration, from focus on appeasing conservative ideology in the church and the nation to listening and responding positively to the pain, hurt, anger and activism of the new movements, then the church will not be valued or valuable” in the future.[4]

After the Spirit has come in, we have to get out!

What is true of white mainline churches is this: milliennials have left the church. Scholars and sociologists gave warning signs to the church nearly two decades ago, in the same way the warning sign are now being passed out to the Black Church. What was said then was that young white millennials were abandoning the church but not discarding their faith but were discovering it places outside the church. I began exploring this trend among urban youth in New York City at the Riverside Church, young intelligent college students who were eager to head down to New Orleans to put their faith in action, but were unexcited about gathering in the church for the standard functions of the church. But if we gathered at a local bar with a beer (it’s called Theology on Tap now), we could talk about faith all day and all night long over a few cold frosties. It was not a question of whether or not they felt a sense of connection to the Jesus who preached Good News to the poor, or the Jesus who liberated persons who were oppressed and marginalized, or the Jesus who lifted the clouds of shame from women who caught in a lovers quarrel or forgiving and giving fresh starts to young tax collectors like Zacchaeus. What they said was we need a church that get out. What they said was we need a church that doesn’t just gather once a week. What they said was we need a church that doesn’t just sign hymns once a week. What they said was we need a church that doesn’t just listen to sermon, but is out in the world being a walking, running, living, breathing sermon.

Every morning when I look in the mirror and see yet another wiry grey hair on my head, or discover yet another patch of gray growing in my goatee and consider the expense cost of slathering on another coat of “Just For Men”—I am reminded that time is filled with swift tradition. Covering the gray day by day–is an expensive exercise in biological futility—time is filled with swift tradition.

George Benson in 1977 sang it best, “…Everything must change…nothing stays the same.”

What is true of every age is that Spirit comes along, and breathes life into a particular place, upon a particular generation, in a particular place and new life emerges. Life that is filled with all of the signs and characteristics of the Holy Spirit: Accepting, Challenging, Creative, Compelling, Dynamic, Embracing, Energetic, Enterprising, Fluid, Inclusive, Influential, Joyful, Lively, Loving Magnetic, Open, Progressive, Revitalizing, Welcoming and Youthful.

Catholic Theologian Jon Sachs writes that “people are experiencing the Spirit in ways and places that often challenge traditional theologies and church structures” and we saw it happening in the early days of the Civil Rights movement.[5] There were young reformers on one side and old standpatters on the others. The young reformers, Dr. Martin Luther King, Dr. Gardner Calvin Taylor, Ralph David Abernathy, Wyatt Tee Walker who embodied the movement of the Spirit in their time. They caught the Spirit and got outside of the church—to do the work of justice, repairing the broken, bridging the divide, and making right what had long been wrong and broken in the American south.

In this weekend’s New York Times the Rev. Dr. William Barber talks about the Spirit like this:

“Rosa Parks didn’t just decided to sit down one day…We can’t choose the moment that the flame bursts out, but we can be the kindling” to spark for the flame of God’s Spirit in our world.

We saw the Spirit moving then, and the Spirit is moving anew—now:

within the Black Lives Matter Movement demanding accountability and justice; within renewed energy on the Sanctuary Movement demanding safe, hospitable and fair treatment of stranger among us; within the Climate Justice Movement demanding that we both individually and collective do all that we can to care for and protect what God created and called good; within the LGBT Movement demanding the fair and equal treatment of all of God’s Rainbow children; within the Interfaith Movement that we respect and seeking religious understanding of the other; within the Poor People’s Campaign, re-aligning our moral compass to the real concerns of American poor—a work that King, Abernathy and the SCLC began in 1968.

And the call to the Church is to embody the Spirit of God and “Get Out!” in the world.

Get out in the name of the Jesus Christ.

Get out and proclaim with our lips that our faith is real!

Get out and proclaim with our lives that the Spirit is alive and free!

Jesus loved his synagogue—is was the place that he returned again and again to be in the community, to learn, and grow and stretch his faith. But the place where Jesus’ ministry happened most was outside of the synagogue. It was in the streets. It was along the highways and byways! It was along a mountainside. It was at a funeral procession! It was upon the sandy shores! It was in unlikely people’s homes! It was at a community well! It was in a cemetery! It was on the rough seas. It was, most often, not inside the church—and when it was in the church they ripped up the roof to get the church out of the church.

The Holy Spirit is filling the church and empowering sanctified and fire-baptized disciples, but not so we can barricade ourselves off the rest of the world. The Spirt is filling the church so we can get out and be the church in the midst of the world. We must be open to the broad movement of the Spirit—and the rich diversity of approaches to the experiences of the Spirit. Jurgen Moltmann, in his seminal theological work on the Holy Spirit simply titled, The Spirit of Life, writes that life in the Spirit is nothing less than the sanctified disciple of Jesus discovering and rediscovering how to integrate his or her life completely “into the web of life …[which involves] defending God’s creation against human aggression, exploitation and destruction…[it involves a] reverence for life…[and a constant] search for the harmonies and accords of life.”[6]

After we’ve invited the Spirit in, we must get out!

In other words we have to “Get Out!” to the places in our world where life is happening and proclaim this liberating Good News that give us meaning to our lives. We must live the word that compels us to do good when all other indications tell us that we shouldn’t. We must live the word that demands while others are sitting at a safe distance watching injustice-that we “Get Out!” and do something and say something. We must get “Get Out!” and live in the web of the world the Good News of God’s love that gives us joy in exchange for sorrows, that makes us love enemies; that gives us an upward lift when life all around is draggin us down.

…and when those who were filled with the Holy Spirit finished speaking, they asked “What this mean?

What it meant then, and what it means now is that God is in midst of the world; that God has not abandoned us but is alive and with us. God is reconciling the world—yea even the entire cosmos to Godself.

Now, ain’t a that Good News!

[1] John R. Sachs, “Do No Stifle the Spirit: Karl Rahner, the Legacy of Vatican II, and Its Urgency For Theology Today,” in Catholic Theological Society Proceeding, ed. E. Dreyer, 51 (1996): 15.

[2] Ibid., 15.

[3] Frank Thomas, Introduction to the Practice of African American Preaching (Nashville: Abingdon Press, 2016), 137.

[4] Ibid., 137.

[5] John R. Sachs, “Do No Stifle the Spirit: Karl Rahner, the Legacy of Vatican II, and Its Urgency For Theology Today,” in Catholic Theological Society Proceeding, ed. E. Dreyer, 51 (1996): 15.

[6] Jurgen Moltmann, The Spirit of Life (Minneapolis: Fortress Press, 2001), 172-3.

Inward Spiritual Disciplines: Meditation

I remember the first time I encountered the idea of developing a Spiritual Discipline. I was either in my first or second year of Divinity School at Wake Forest, taking an Independent Study course with Dr. Kitty Amos on Christian Mysticism, from which I wrote a paper entitled “Christian Mysticism in the Black Church.” During the course of the semester I completely immersed myself in the works of Christian mystics like Howard Thurman, Evelyn Underhill and Basil the Great. I remember sitting in Dr. Amos’ office when the study made a sudden and quick shift from being an academic venture to one of praxis. In that moment Kitty invited me to begin putting into practice all that I spent the first part of the semester reading and exploring, and to keep a journal to that effect as well. I left her office both excited and terrified of what would be next.

Of the many different disciplines that I had spent the first part of the semester studying, meditation seemed like a perfect beginning. I prepared myself by decluttering my apartment, lighting a scented candle and I sitting down in my father’s old, brown Lazy-Boy chair. In my mind I held a small portion of Scripture in focus, something from the Psalms I’m sure, and closed my eyes. It was 3 o’clock in the afternoon. When my eyes opened again it was well past 7 o’clock in the evening—and I had drool all down the side of my face. I decided to try the discipline again, but at a different time, and the same thing happen. I tried again, and the same exact thing happen once more. Frustrated and embarrassed, I confessed my failure to Dr. Amos when she inquired about my practice the following week. In her brightly colored office—overflowing with local sacred folk art, she flashed a smile of pride as I went on ad nauseam about my inability to practice the discipline properly. Kitty’s response was simple and defining. She asked “…was it a good, deep and restful sleep?” I sheepishly confessed that is was, to which she announced with pride in my practice, “Well, keep up the good work!”

I thought the practice was lead to some transcendental enlightenment, but what it produced was rest, presence and peace. I wanted the discipline to take me to a new spiritual vista, but what Dr. Amos knew was that the practice of the discipline was more important than the perfection of the discipline. She was pleased, over joy even, that I continued to practice even after encountering what I thought to be bitter failure. Dr. Amos took my frustration and redefined my sense of failure as great success—believing that with good and right intention, the Spirit would direct me to what was needed most for that particular moment in my life—a deep and restful abiding in God’s divine presence.

The Spiritual Discipline of meditation is the creation of emotional and spiritual space for God in our lives. In the Christian tradition, the focus of meditation is on the filling of oneself with holy thoughts. It is the intentional giving of one’s time and energy to God. It is a purposeful act of love, worship and devotion. Meditation is nothing less than holy and rejuvenating rest in God. In Genesis 24:63, Isaac is said to have “went out to the field one evening to meditate.” In Psalm 119:15, David says “I meditate on your precepts and consider your ways.” We are encouraged in Joshua 1:8 to create space in our lives to meditate “day and night” on the word of the Lord.

While there is no one way to create space for the sacred in our lives through meditation, there are a few suggested methods to help Christians to explore this practice as a Spiritual Discipline. One ancient method is to simply use Scripture as a point of reference (meditation Scripturarum). In this method Scripture is suspended and held in thought—or repeated or chanted aloud. The purpose of this method is not to interpret the text, offer commentary or thoughts about it—but to ponder the Scripture in one’s heart, mind and spirit; to allow the text to fully and completely speak to us.

Another method is what Howard Thurman has called “centering down,” and what others have named as contemplative prayer. Here, the idea is to rest in silence and stillness. Centering, as meditative practice, is to surrender to God the worries, difficulties and challenges of life, and to posture oneself to receive from the Lord love, strength and courage for the journey. Another method of contemplative meditation invites individuals to be in nature, to appreciate the beauty of creation and recognize God’s role as Creator and Sustainer of life.

A third method of meditation as a Spiritual Discipline involves reflection on one’s own journey in life. Here, the idea is that one’s life is not to be separated from the biblical story, but understood through the biblical story. This is the experience of contemplating Christ’s experience on Calvary alongside the experience of marginalization and oppression that unliberated bodies experience in the world. It is what James Cone notes as the experience of the cross and the lynching tree, or what Karl Barth suggests when he invites Christians to read their Bible and their newspapers together.

Developing one’s Spiritual Life takes time, and is often compared to that of weight training. When strengthening one’s physical muscles diversity in strength training is needed–any good trainer will tell you that you must work your entire body not just the parts that show well. You cannot work your arms and chest, and forget about your legs and thighs, just as you cannot work your legs and thighs, and forget about your shoulders and back. A wholistic practice is needed in weight training, and is also needed in strengthening one’s spiritual muscles. Weight training for the Spirit requires that we work our inward spiritual muscles through meditation, prayer, fasting and study, our outward spiritual muscles through simplicity, solitude, submission and service, and also our communal/corporate spiritual muscles through confession, worship, guidance, and celebration. It takes hard work for sure, but what is needed is not perfection of the Spiritual Disciplines, just sacrifice, commitment, continued practice, and the empowering presence of the Holy Spirit.

May you discover new joy in yielding to the Spirit as we grow together in God!

Faithfully,

Dr. Hill

Climate Change, the Faithful & God

This week religious leaders around the world responded and reacted negatively to the White House’s decision to withdraw from the Paris Climate Change Agreement/Accord. Clerics were especially vocal about how this decision impacts not only the poor and vulnerable, but encourages further destruction of the world we have been called in Genesis to be good stewards over. At the historic meeting last week between Trump and the Pope we watched as a copy of “Laudato Si”, the Pope’s sermon on climate change, was gifted to the leader of the free world—and a promise was made to “read it.” It seems, given the White House’s decision to withdraw, that the Pope’s sermonic gift unfortunately had little impact on the devastating decision. As people of faith we rely on Scripture, and although we freely interpret these texts in many ways, with the help of the Spirit, we all agree that the earth is not unclaimed—the earth belongs to the Lord; that nature is not ownerless—nature, too, belongs to the Lord; and that the earth, like all of creation, is the blessed gift of a God who breathed the Spirit upon it all and said, as Langston Hughes suggests, “…that’s good.”

What the ecological justice movement within the UCC, and within interfaith and ecumenical circles seeks to address are issues of environmental degradation and racism, climate control, food deserts, and even the responsible care of outer space (See UCC General Synod 30, Resolution 11. The movement invites the faithful to be good stewards of the gifts that have been placed before us—which means that we must care for the wetlands and the wilderness, the urban habitats as well as the deserted places. It means that we, the faithful, must take serious the science that speaks to our present situation—affirming that it is not a hoax but real—and begin to build integrative and supportive communities that are guided by faithful expressions of what it means to lease space on God’s green earth.

Faithfully,

Dr. Hill

Inward Spiritual Disciplines: Fasting

Inward Spiritual Disciplines: Prayer

Sermon: The Holy Spirit: Getting Out

Inward Spiritual Disciplines: Meditation

Climate Change, the Faithful & God

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