My New Book is Out!

Progressive Christian Social Action

My New Book is Out!

Hello friends.  I’m happy to announce that my new book, Love in a Time of Climate Change, has finally been released.  I’m delighted with how it turned out and thrilled to be holding copies in my hand.  It will be available in local bookstores here in Nevada County when I receive a shipment next week.  It’s already available through online distributors. You, my friends, can help boost its visibility by ordering a copy, reading the book, and posting a review.  Find it at Amazon here.

This book offers a spiritually-based approach to climate change that is informed by both science and theology.  It makes the case that the spiritual principle of loving God and neighbor is the only foundation strong enough to take us through this grave global crisis.   While the book primarily addresses Christians, it also speaks to people of other faith and philosophical traditions who care about the earth and seek a peaceful and just world.

It was a year ago that I signed the book contract with Fortress Press and started working seriously on Love in a Time of Climate Change:  Honoring Creation, Establishing Justice.  I felt that I needed to present a progressive alternative to the anti-science biblical literalism of the Religious Right, which helped to elect Donald Trump, a self-proclaimed climate change skeptic.  (For more on this theme, see Paris, Trump, and the Religious Right.)  This book does just that by:

  • Presenting an overview of climate change and its implications for churches, poor and vulnerable people, future generations, and creation itself;
  • Exploring the themes of creation and justice in the context of climate change;
  • Using resources drawn from scripture, tradition, reason, and experience to inform, challenge, and encourage readers to form their own conclusions;
  • Offering hope for the future based on spiritual awakening and the need for a broad-based movement that includes various constituencies working together for peace, justice, and caring for the natural world;
  • Proposing activities that people can take beyond personal lifestyle change to help build the global movement for climate justice.

I’ll be presenting Love in a Time of Climate Change at several upcoming public events, which I’ll announce soon.  I’m scheduled to go on the road (or, rather, on the train) in November, with several presentations scheduled, including in Boston and New York.  It’s an exciting time.

Meanwhile, climate change continues to progress, a reality that motivates me to keep on with my work, in solidarity with all of you who continue working for a world that is habitable and abundant the children and upcoming generations.  May we work together with the Spirit of the universe, who surely is with us in this struggle.

 

Find out more about the book at Love in a Time of Climate Change at this website, where you can find the Table of ContentsInitial Endorsements, and several excerpts.

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Other blog postings about climate change can be found here.  

 

 

Paris, Trump, and the Religious Right

Progressive Christian Social Action

“Resisting the Green Dragon: A Biblical Response to one of the Greatest Deceptions of our Day,” that is, environmentalism.

Paris, Trump, and the Religious Right

Note:  This article includes excerpts from my book, Love in a Time of Climate Change, to be released by Fortress Press in July. 

Like many of you, I am appalled by many things that Donald Trump has said and done in the first months of his presidency, including his announcement that he’s pulling the United States out of the (largely symbolic) Paris Climate Agreement.  But we must look beyond the daily spectacles of the Trump Administration to see what’s really going on.  Now that Republicans dominate Congress, they are quietly working to enact regressive policies that have been in the works for decades, policies that target the poor, people who are sick, people of color, immigrants, women, our young and aged, and yes, the environment.

Donald Trump didn’t get elected in a vacuum.  He has lots of backers, including the Religious Right.  This primarily Christian constituency is aligned with conservative social, political, and economic interests and is a powerful and organized force in the Republican Party.  The cruel policies supported by those who espouse right-wing Christian beliefs are the antithesis of Jesus’ teachings about loving God and loving our neighbors.

The Religious Right also exerts a strong influence on the debate about climate change in the United States.  This conservative religious lobby’s talking points and policy proposals on energy and climate are largely indistinguishable from those of the fossil fuel industry. Recent initiatives have focused on Academic Freedom legislation, designed to “teach the controversy” about climate change in public schools. Legislation to this effect has been drafted by the American Legislative Exchange Council (ALEC), a conservative secular organization that brings corporate leaders together with conservative lawmakers to draft model legislation on various issues to be presented in state legislatures. Teach the controversy legislation has also been supported by the Alliance for Defending Freedom, a conservative Christian advocacy group, and the Discovery Institute—a creationist think tank. This uninformed and deliberately confusing approach to climate change was reflected by then-candidate Donald Trump in a 2016 New York Times interview, when he said, “You know the hottest day ever was in 1890-something, 98. You know, you can make lots of cases for different views. I have a totally open mind…. It’s a very complex subject. I’m not sure anybody is ever going to really know.”

Right-wing Christian groups deny climate science and evolutionary science on the basis that they are unbiblical. The Cornwall Alliance’s website hosts a sign-on declaration, “An Evangelical Declaration on Global Warming,” stating that “there is no convincing scientific evidence that human contribution to greenhouse gases is causing dangerous global warming.” The Cornwall Alliance also offers a DVD called “Resisting the Green Dragon: A Biblical Response to one of the Greatest Deceptions of our Day,” which outlines the dangers of the new and false “religion” of environmentalism. Not surprisingly, the organization also works to prevent the teaching of evolution in public schools.

Although political and economic interests help fund and influence the Christian Right’s opposition to climate science, there are also theological factors at work. An analysis of anti-environmental sentiment within the Religious Right reveals that some are convinced that concern for the environment is based on the worship of nature. Others, who believe in apocalyptic prophesies about the coming end times, feel that it is pointless to worry about climate change. What they hold in common, however, is their insistence that the creation stories in the book of Genesis must be taken literally.

Creationism, the belief that the creation stories of Genesis are scientific fact, is widespread among conservative Christians, who seek to introduce this doctrine even in public schools. This sets the creation stories in scripture in opposition to the scientific story of the origins and nature of the universe. Was the universe created in fifteen billion years or in seven days? In pre-scientific times, most believers did take the creation stories in Genesis literally, but times have changed. Scientific discoveries have revealed aspects of the universe unknown in ancient times.

One form of denial at work in these and other conversations about climate change is people’s refusal to consider facts or evidence that contradicts their worldview. Science is continually revealing new information about the natural world, its origins and interconnectedness, and the causes and impacts of planetary warming. Reason enables us to weigh the evidence, reflect on its implications, form rational conclusions, and make informed decisions as we consider how to respond to the earth’s changing climate in a reasonable way. But in the words of Naomi Klein, “it is always easier to deny reality than to watch your worldview get shattered…”

The debate about climate change is political, not scientific, and confusion need not hold us back. Faith in the One who brought creation into being enables us to overcome denial, fear, and confusion as we seek truth about these issues.  Jesus insisted that the most important measure of human life is loving God above all and our earthly neighbors as ourselves.  In this time of climate change, love of God and neighbor requires honoring creation and working to establish justice for our human family, especially those who are most vulnerable, for our young and future generations, and for all creation.

 

Sharon’s new book, Love in a Time of Climate Change, describes some of the ways that the Religious Right has impacted US climate policy, and explores the topic of climate change in a way that takes climate science seriously and is grounded in Jesus’ teachings and example. 

To receive an email notification each time Sharon posts to her blog, click the “Follow Sharon Delgado” button at the right.

For more information and an analysis on the Religious Right’s backing of Donald Trump’s policies on climate change, see “Politics, culture, or theology?  Why evangelicals back Trump on global warming,” by David Gibson. 

Sharon’s other blog postings about climate change can be found here.  

 

Introducing Love in a Time of Climate Change

Progressive Christian Social Action Blog

Love in a Time of Climate Change

final book cover

Hello Friends,

Today I am introducing my soon-to-be released book, Love in a Time of Climate Change:  Honoring Creation, Establishing Justice.  It offers a progressive Christian approach to climate change that takes climate science seriously.  It is based on the core teachings of Jesus about loving God above all and our neighbors as ourselves.

Its premise is that in this time of climate change, loving God must include honoring creation—God’s creation.  Likewise, loving our neighbors must include working to establish justice for our human family, especially those who are most vulnerable, especially those who live on the front lines of climate change, justice for our young and for future generations, and justice for all parts of creation.  For as Albert Schweitzer said, “Until we extend our circle of compassion to all living things, [humanity] will not find peace.”

This book also draws from the teachings and practices of John Wesley, a key figure in the 18th century Great Awakening and founder of the United Methodist Church, especially his focus on the themes of creation and justice.  The book introduces his teachings on God as immanent within creation and as revealed through creation, and explores the similarities of his thought with that of several contemporary process theologians.  Likewise, it presents his teachings on what he called “social holiness,” his actions as a social reformer, and similarities between his teachings and that of liberation theologians today.

But this book does not tell the readers what to think.  Instead, it demonstrates a process for exploring climate change from a faith perspective in a way that supports readers in thinking for themselves, examining the evidence, forming their own conclusions, and deciding what, if any, actions to take.  The book demonstrates an unfolding process of discovery based on exploring creation and justice, in the context of climate change, through the lenses of scripture, tradition, reason, and experience.

This process, creatively adapted from John Wesley, takes the Bible seriously, but does not insist that it all be taken literally.  It considers Christian tradition and acknowledges the good, but also shows the great harm dominant forms of Christianity have caused.  Readers are encouraged to think things through by using their God-given faculty of reason, to listen to their own inner voice, and to learn from their own experience.  In this way, readers integrate their understanding of climate change and its implications, including its spiritual implications, at a deep level, and gain insight that enables them to craft a faithful response based on their own understanding.

Finally, Love in a Time of Climate Change offers hope.  From the book:

“Honoring creation and working to establish justice cultivates hope in us as individuals and equips us to offer hope to the world. First, as followers of Jesus, our primary hope is that we can live in faithfulness to the loving will of God in all circumstances, as he did. The fulfillment of this hope is possible only if we live under the influence of the Holy Spirit. As we do so, our ongoing growth in faith, hope, and love is expressed by our lifestyle choices and acts of mercy and justice in the world.

“Second, we hope for the transformation of the world. I stress throughout this book that individual action is not enough to turn the rising tide of climate chaos. It will take many people working together to build a diverse and multi-focused movement that is strong enough to pressure policy makers, transform the system, and make possible the enactment of sane policies and practices that effectively address climate change.

“It may be that the magnitude of the challenge of climate change will motivate the dramatic ideological and systemic shifts necessary for changing direction as a species. As we entrust our lives to God we are empowered to join with others in the growing movement for climate justice and to carry a unified message of healing, love, and solidarity as we live into God’s future, offering hope amid the climate crisis that `another world is possible.’”

“God is ever present, always with us. Love never ends.”

To find out more, to read initial endorsements, or to pre-order, go to Love at a Time of Climate Change

Other blog postings from Sharon about climate change can be found here.

To receive an email notification each time Sharon posts to her blog, click the “Follow Sharon Delgado” button at the right.

Good Friday: Contemplation and Resistance

Good Friday 2014 at Beale Air Force Base

Today is Good Friday, the darkest of days, when Christians remember the crucifixion of Jesus and stand by him in his suffering.  It is also a dark season in the world, with the Trump Administration dropping the “mother of all bombs” in Afghanistan, threatening North Korea, bombing Syria and Yemen, targeting immigrants, abandoning climate legislation, dismantling the social safety net, eviscerating education, and unleashing corporations to wreak unregulated havoc on the earth.

I grieve.  I enter and face the darkness.  I resolve “to know nothing but Jesus Christ and him crucified,” as Paul did when he visited the Corinthians (1 Cor. 2:2). This has been my ongoing spiritual practice during this season of Lent.

Contemplating the death of Jesus in prayer and holding space for that story throughout the day grounds me in the painful reality of Jesus’ time and of ours.  It helps me to face and bear what seems unbearable—that the evil powers of this world, the “rulers of this age” (1 Cor. 2:8), seem to have the upper hand, and are crucifying what is precious, destroying our hopes and dreams and everything that we hold dear.  But the ability to bear this apparent reality—that the dominant institutions and systems of our world are moving us toward global death—depends on my determination to resist.  Otherwise, how could I simply “accept” this cruel, unjust, and unspeakable state of affairs? That would be consent and complicity.  Instead, I choose to stand in solidarity with the crucified Jesus and all other victims of Empire, to follow him in nonviolent resistance to the Powers, and to risk the same fate.

For me, contemplation and resistance go together.  In contemplation, we assimilate actions that we have taken in the world and receive clarity and inspiration for further actions of mercy, justice, and nonviolent resistance to the Powers.  In our actions in the world, we express the love and insight that we have received in contemplation. Contemplation and resistance go together.

Reflecting on the cross, the death of Jesus, and all the other deaths throughout history can bring us face to face with our complicity and our rock-bottom poverty of spirit.  We may even experience what seems to be the absence of God, as Jesus did as he hung on the cross, crying out: “My God, my God, why hast thou forsaken me?” As we reflect on our own personal failings and our participation in unjust systems, we discover our moral bankruptcy, emptiness, and inability to control the outcome of events.  We recognize that our wisdom and strength are inadequate to the task of personal and social transformation, and so we surrender ourselves, our very being, to God, whose wisdom and power are hidden in mystery.  Our ego stops trying to justify and defend itself.  We die to ourselves.  We enter the darkness, the depths, the journey of emptiness and loss and letting go, the dark night of the soul, trusting beyond trust, where trust has been betrayed, hoping beyond hope, where all hope is gone.  Paradoxically, it is by entering this very darkness that light dawns and hope is reborn.  “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”  The mystics call this the Via Negativa, the way of nothingness.  It is the Way of the Cross.

Previous blog post:  God’s Restorative Justice

Next Post:  Holy Saturday:  Following Jesus 

This post is part of Sharon’s series, A Lenten Call to Resist.

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God’s Restorative Justice

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I started this Lenten Call to Resist series as a public way of rejecting the theological sadism of right-wing Christianity, which sees God as damning all humanity except those who believe in Jesus, the “perfect sacrifice,” sent by God to die in our place.  This is an ancient theology of retributive justice, based on Anselm’s medieval satisfaction theory of the atonement.  It points to a God who cannot (or even worse, will not) freely forgive human sin, who needs someone to die for divine honor to be restored and to be reconciled to humanity.

Since this is a foundational belief of the Christian Right, which helped elect Donald Trump to the presidency, it makes sense that its true believers support the scapegoating of Muslims, harsh policies toward immigrants, unconditional support for aggressive (and even deadly) police actions, unrestricted access to guns, punitive laws (such as the death penalty), and military policies based on domination, violence, and war.  Policies such as these are consistent with the view of a wrathful and punishing God, who can only accept those who, under fear of hell, are willing to jump through a series of theological hoops that, in my mind, are too small for a compassionate thinking person to get through.

On the other hand, the God I have come to know through Jesus is a God of restorative justice who reaches out in love to everyone, regardless of creed, social standing, or background and invites them into a reconciled relationship with God, self, others, and creation itself.    Like Jesus, God reaches out to us, offering forgiveness, acceptance, and unconditional love.  Jesus did not preach his healing, saving message for his early disciples only, but for all.  He did not simply reject the world’s values, demonstrate his vision of an inclusive community based on alternative values, challenge the governing authorities, and stand firm in the face of death for his early followers alone, but for those who would come after.  He lived faithfully and died “for us.”

Those of us who hear the Spirit’s call are invited into a process of truth and reconciliation. It involves facing and coming to terms with our history, our past, our immersion in whatever culture and milieu we find ourselves, and our current participation in social sin and institutional evil.  This reconciling process of “salvation” also involves accepting ourselves and the apparently limitless willingness of Divine Love to accept us as we are.

This is not exactly a get out of jail free card.  For Love to be effective in my life, I must do my part.  What is my part?  Here’s how twentieth-century theologian Paul Tillich put it:

“You are accepted. You are accepted, accepted by that which is greater than you, and the name of which you do not know. Do not try to do anything now; perhaps later you will do much. Do not seek for anything; do not perform anything; do not intend anything. Simply accept the fact that you are accepted.” By simply accepting that we are accepted as we are, we are set free from guilt, shame, and pre-patterned bondage of the past. This crucial choice sets us free to start anew, to enter a new way of living that includes openness to the ongoing transformation of our lives.

The way I have experienced this process goes far beyond anything that I could work out on my own.  Fortunately, God’s restorative justice is always at work.  Like the Prodigal in Jesus’ parable, I am always welcomed home.

Previous blog post:  Conventional Wisdom:  The Wisdom of this Age

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