Cross Country by Train



As some of you know, last year I traveled cross county by train—not once, but twice.  The first time was to Washington DC, in September, to work with a team of United Methodists from around the world on updating the “Natural World” section of our denomination’s Social Principles.  The second time, I got a one-month rail pass and presented my book, Love in a Time of Climate Change, at several East Coast venues.  I spent Thanksgiving with my sister in Asheville, North Carolina, where I also presented my book.

One of the benefits of traveling by train is a sense of “freedom from the bondage of time.”  There are none of the usual demands of life while going long distance by train.  I eat when I’m hungry and sleep when I’m tired, visit with a fellow passenger now and then, meditate as I gaze out at the scenery, and get out for occasional “fresh air breaks” at various stations.  I settle in to the rhythm and am comforted by the sound of the train’s whistle up ahead.  I trust that I am being carried to my destination.  And in between, I write, write, write, listening for the inspiration of the Spirit.

Long-distance train trips function as writing retreats for me.  On both trips, as I was traveling with my newly-released book, I was also working on a Second Edition to Shaking the Gates of Hell, my first book.  I was working under deadline, and sure enough, I got the draft of updates and edits submitted to my publisher in mid-December, two weeks before the end-of-year deadline.

Now it’s in their hands, and eventually I’ll get their suggestions back, then typeset pages for me to proof, and finally, the book itself.  The Second Edition of Shaking the Gates of Hell is scheduled to be released later this year.

My challenge in these days is to continue living free from the bondage of time, amidst the many demands and opportunities that each day presents.  I know that especially as an activist, it’s easy to take on too much, trying to fill whatever need I see.  There have been times when I’ve taken on so much that I feel like I’m on a train that’s taking me further and further from where I want to be, so that I can hardly remember why I got on in the first place.  I end up running on automatic.  Then I crash… and I have to stop, re-evaluate, limit my commitments, and make more realistic (and humble) choices.

I understand that not everyone can cut back on activities, especially if they are supporting their families.  That’s why we all need to continue promoting justice (including a living wage), so that everyone will be able to be sustained.

I was at the demonstration today on the bridge in Nevada City, commemorating ongoing resistance to the policies of the Trump Administration.  Then I walked home, up the hill from town, enjoying the beauty of the day.   Each of us can only do so much, and I want to be a spiritually fit as possible so that I know what I need to do and will be equipped to do it.  I choose to be sustained by spiritual practice for the long haul, and I practice trusting in the same way that I trusted while I was on the train, that I am being guided and carried to my destination.


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Resistance for the Long Haul

Progressive Christian Social Action


Resistance for the Long Haul

In this new year, I have been hearing people talk about how bad 2017 was (politically), and hoping that 2018 will be better. Many people who have not been active before have worked hard last year to resist the Trump Administration and the Republican agenda.  The current state of the nation and world makes it almost impossible to focus solely on one’s personal life.

That’s a good thing, because our neoliberal society would have us believe that we are separate and self-sufficient and that we can find fulfillment by escaping into our personal lives, focusing on ourselves, seeking our own comfort, and feeding our own appetites.  This enables the dominant institutional Powers to divide us and discourage us from taking communal action that could disrupt their attempts to dominate the world.  Besides, that is not the way to happiness.

There are hopeful signs.  Many people are refusing to be sidetracked, and are continuing with the struggle.  Several Republicans have been unseated due to election upsets.  This coming Saturday, there will be anniversary marches around the country, recalling the huge Inauguration Day demonstrations that took place last year.

I have a sense, though, that people are exhausted.  It’s hard not to be discouraged by the constant barrage of presidential tweets, the acceleration of harm, hate and scapegoating, surveillance and repression, and the ongoing “dismantling of the administrative state.” We face tremendous dangers, and many fear that we are descending into fascism, runaway climate change, or even nuclear war.

How can we sustain resistance for the long haul?  I have found that I need a spiritual foundation to keep going, maintain a positive attitude, and live in hope of both personal and social transformation.  In other words, resistance must have an inner, as well as an outer, dimension.  This involves spiritual and cultural awakening, remembering who we are as children of earth and Spirit, prayer as an “uprising against the disorder of the world,” resistance and contemplation, and the conscious practice of simplicity.

I have written about these themes in the context of progressive Christianity in Resistance and Contemplation, an excerpt from Chapter 17 of Shaking the Gates of Hell:  Faith-Led Resistance to Corporate Globalization, first published in 2007.  A revised, updated, and expanded Second Edition will be released later this year.


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It’s a Sin to Build a Nuclear Weapon

I pulled out this old “historic” poster and put it up on our refrigerator today, after the false alarm went out to Hawaiians that an incoming (presumably nuclear) missile was on its way.  My grown children will recognize the poster, because it was on our refrigerator for years.  I began my career as an activist in 1979, when I realized the extent of the very real danger of nuclear war. I was engaged in the peace and anti-nuclear movement the whole time they were growing up.  They remember carrying candles and walking from Pioneer Park to the Broad Street Bridge in Nevada City each year on August 6, Hiroshima Day.  During the election year of 1984, I was a paid organizer for the Nuclear Weapons Freeze Campaign’s Political Action Committee (PAC), Freeze Voter ’84, which I worked on here in Nevada County.  (Read here about  The Nuclear Freeze and its Impact.)

One morning, I was at home by myself, cleaning house while I listened to a tape of Helen Caldicott talking about the psychological effects of nuclear war on the survivors of Hiroshima and Nagasaki, known as hibakusha. Listening to their stories about what they had suffered over the years, I imagined my own family going through what they had gone through and I began to weep.

Suddenly, I was struck with the thought: How must God feel about all this? How must God feel about what we human beings have done to each other, and about what we intend to do, as we stockpile nuclear weapons? I fell to my knees, praying for forgiveness, overcome with a sense of the depth of pain that God must bear because of the horrors we human beings create for each other. To this day, I believe that God weeps for the harm we do and prepare for each other.

When the Cold War finally ended, people around the world heaved a sigh of relief, believing that it signaled the end of the nuclear arms race and the possibility of world peace. Instead, the danger of nuclear war, while less visible in the public eye than during the Cold War, continues to threaten humanity.  In recent years, the Bulletin of Atomic Scientists has moved the time on its “Doomsday Clock” closer and closer to midnight, that is, “doomsday.”  They warn of a “Second Nuclear Age,”with increasing vulnerability to global catastrophe from nuclear weapons, climate change, and other harmful emerging technologies.  In January 2017, soon after Donald Trump’s inauguration, the Scientists moved the time on the Doomsday Clock to 2 1/2 minutes to midnight.  In addition to unchecked climate change, growing disputes among nuclear-armed nations, nuclear weapons modernization programs, and lack of serious arms-control negotiations, they cited Donald Trump’s statements about using nuclear weapons and about doubting the scientific consensus on climate change.

Now the Trump Administration is planning to take actions that will make the world even more vulnerable to nuclear war.  The Pentagon’s Nuclear Posture Review includes plans to develop new, more usable nuclear weapons and to “expand the circumstances in which the U.S. might use its nuclear arsenal,” even in response to a non-nuclear attack.  (See Rising Concerns about Nuclear War as Trump Prepares to Loosen Constraints on Weapons.) This plan heightens global tensions and raises the dangers of a deliberate or accidental nuclear war.

Donald Trump, however, did not bring us to this pass.  The United States has never pledged to refrain from launching a nuclear first strike, and it is the only country that has ever used nuclear weapons against another nation.  Although President Obama spoke early in his presidency about eventually ridding the world of the nuclear threat, his administration initiated a trillion-dollar program to upgrade and modernize the US nuclear arsenal.  The plan called for creating modernized nuclear weapons that will be smaller, stealthy, maneuverable, and highly accurate.  These features will make them more likely to be used, but there is no coherent strategy for avoiding escalation if they are launched.

Since the fall of the Soviet Union, the United States has been the only remaining superpower.  Why, then, has this country not led a major diplomatic effort toward disarmament, peacemaking, and sustainable development in the Middle East, Africa, Asia, the former Soviet Union, and elsewhere? Would this not create a far more secure world? Why do we continue developing increasingly accurate and usable first-strike nuclear weapons, and why are our nuclear weapons still on high alert? Why are we selling advanced war-fighting weapons on the open market and opposing treaties that limit the global arms trade? Why are we launching drone attacks that kill civilians, fuel hatred, and provide a recruiting tool for terrorists?  Why not instead institute a Global Marshall Plan to alleviate suffering and create international goodwill?  Such a policy would go a long way toward creating security for the United States and for the world.

It’s time for a renewal of the peace movement!  I hope that the many people who are actively resisting the harms caused by the Trump Administration will include the challenging work of peacemaking as a priority.  This is certainly a practical issue, for the sake of the world, but it is also a spiritual issue.  I am complicit if I don’t speak out and take action to resist the violent, unjust, and yes, sinful actions of my government.  God weeps at the harm we do and prepare for each other.  “It’s a sin to build a nuclear weapon.”  Another world is possible.


This post includes an excerpt from Shaking the Gates of Hell:  Faith-Led Resistance to Corporate Globalization by Sharon Delgado.   An updated Second Edition will be released by Fortress Press in the fall of 2018.

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Dust and Ashes


On this Ash Wednesday, I share with you an excerpt from my book, Shaking the Gates of Hell:

It’s this radical humility that is absolutely essential to our time.Brian Swimme

As we consider the destruction of the earth and the suffering of our fellow creatures, both human and nonhuman, two primary responses seem appropriate: repentance and humble acceptance of our own mortality. In Christianity ashes are used to symbolize these two themes on Ash Wednesday, the beginning of Lent. In Ash Wednesday services the imposition of ashes is a way of showing our repentance, our intention to turn away from harmful actions and to turn back toward God. As we consider the damage to the earth we are called to repent of our own violence, greed, and over-consumption, our participation in ecological destruction and human misery. We are called to repent of our complicity in the harm caused by the institutions and systems of which we are a part.

We are also called to a humble acceptance of our place in the universe: “Remember, O mortal, that you are dust, and to dust you will return.” Ashes symbolize our mortality, reminding us of who we are: human beings, made up of the dust of the earth. Humus, human, humility—these words all have the same root. Our bodies are made up of the same elements that make up the earth’s crust. For that matter, we are made up of the same elements that make up the stars. We are, quite literally, star dust (as Joni Mitchell wrote in her song “Woodstock”). We participate in the great unfolding journey of the universe, and our role is to celebrate in mystery and awe. And yet we are mortal. Ashes to ashes, dust to dust

T.S. Eliot’s poem “Ash Wednesday” brilliantly portrays the dual Lenten focus on repentance and acceptance of our mortality. It expresses a sense of dust and ashes, of hopelessness, of powerlessness to change. These feelings resonate with many people facing the pain and challenges of the world today. But then, in the poem, surprisingly:

The lost heart quickens and rejoices

for the lost lilac and the lost sea voices

and the weak spirit quickens to rebel

for the bent goldenrod and the lost sea smell

quickens to recover the cry of quail

and the whirling plover.

The earth has the power to call us back to life, through the divine Spirit that moves through creation. In some mysterious way, the earth can provide us with an antidote to despair and can renew our spiritual connection with what is deepest within our souls. It is our context, our “ground of being,” through which the Spirit touches us, reminding us of what is real and important, who we are, and with whom we are connected.

Teach us to sit still,

even among these rocks,

our peace in His will.

And even among these rocks,

Sister, Mother, and spirit of the river, spirit of the sea

Suffer me not to be separated,

And let my cry come unto Thee.

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Standing Rock: Together We Rise


Today at 4 p.m. we’ll be out in the rain, standing on the Broad Street Bridge in Nevada City, holding signs that say “Support the Standing Rock Sioux,” “No DAPL,” and “Water is Life.”   We are joining today’s worldwide day of emergency actions called by the Indigenous Coalition at Standing Rock against the Dakota Access Pipeline (DAPL).   These actions are a response to yesterday’s announcement by the Army Corps of Engineers of their intention to grant the easement for the pipeline to be installed under the Missouri River near the Standing Rock reservation, endangering their water and the water of millions downstream.  This decision is an attempt to bypass the Environmental Impact Statement required by an earlier decision by the Army Corps under the Obama Administration.

People knew this could be coming.  Although Trump has now sold his investments in DAPL, the CEO of Energy Transfer Partners, Kelsey Warren, gave over $100,000 to his campaign.  One of Trump’s first actions as president was to sign executive orders attempting to streamline both the Dakota Access and Keystone XL pipelines.

This is just one of the shocks coming down from the Trump Administration in its first weeks, shocks that have thrown the country and world into dangerous chaos, but have also triggered massive resistance. May Boeve, Executive Director of said,

“Trump clearly doesn’t know what he’s doing. Indigenous peoples, landowners, and climate activists did everything in our power to stop Keystone XL and Dakota Access, and we’ll do it again. These orders will only reignite the widespread grassroots opposition to these pipelines and other dirty energy projects. Trump is about to meet the fossil fuel resistance head on.”

It is this resistance that gives me hope, even as we witness the spectacles of terror unfolding before us.  I address this in a section of Shaking the Gates of Hell called In Resistance is the Secret of Joy:

“In resistance to the institutions and systems that destroy the earth and crush the life out of people, hope comes alive. As we withdraw our consent to these Powers, practicing noncooperation, finding or creating life-supporting alternatives, what has seemed impossible becomes possible because we are willing to pay the price to make it so. It is like the difference between being a spectator in the stands and being a player on the field. As Dorothee Soelle says, `Only when we ourselves enter the game and bind our own life inextricably to the game’s outcome does hope arrive.’”

I am proud to stand with my Indigenous brothers and sisters and with people of all or no faith traditions in this struggle for water and life.  I myself seek to follow Jesus, who was tortured and killed by the ruling Power of his time.  But death does not have the last word.

Together we rise.

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Find her previous blog postings about Standing Rock.