You are invited! Join us for Climate Pollinators, a webinar series on creation care. See below!
January to April is the rainy season in Guayaquil, a port city on the coast of Ecuador. But this past year, says Sara Noemi Viteri Moreno, a member of Iglesia Jesus el Buen Pastor (Jesus the good shepherd, a Mennonite church) in Guayaquil, it hardly rained at all.
Sara Noemi Viteri Moreno is an environmental engineer who helps lead the youth program at her church.
“It has stopped raining the way it used to,” she says, “and that makes it so it’s hotter.” She suspects these trends are linked to something else: decreasing tree cover in the city.
“Close to the church, there used to be these trees that were really old,” Sara Noemi Viteri Moreno says. But about five years ago, the city removed them.
Since then, there is less shade and the increased heat is notable, Sara Noemi Viteri Moreno says. It’s not just those trees. All around the city, trees have been cut down as the population increases. “Those trees brought rain to this area,” she says.
With over three million residents, Guayaquil is the largest city in Ecuador, and it’s constantly growing. Many of the newcomers are Ecuadorians from rural areas, but the city has also been receiving an increasing number of refugees from outside the country, mainly from Venezuela.
Since 2015, Ecuador has received more than 500 000 refugees fleeing political turmoil, violence, poverty and economic and social insecurity in Venezuela. In Guayaquil, many end up living by the rivers, under bridges and in parks.
United Nations Climate Change (UNFCCC) describes climate change as a threat multiplier. It “worsens social, economic and environmental pressures, leading to social upheaval and possibly even violent conflict.”
Immigration of refugees from Venezuela means that destinations like Guayaquil become more crowded. People cut down forests and build near rivers. This leads to problems like landslides and flooding, says Sara Noemi Viteri Moreno.
In the church, “We aren’t very conscious about what is happening.”
However, they are supporting Venezuelan refugees. Over the years, the church building has served as a temporary home for families searching for work and housing. Congregants have provided newcomers with mattresses to sleep on, food to eat and clothes to wear.
“Migration means there are more people in one place,” says Sara Noemi Viteri Moreno. “There aren’t any more places to get established anymore.”
“This is a part of climate change. It’s one of the problems we can start with.”
Earth in all its diversity, vitality and abundance is a gift that has been overshadowed by neglect, exploitation and unsustainable consumption.
Anabaptist values, by contrast, call for stewardship (thoughtful care-taking), simplicity and the dignity of all persons created in the image of God. On behalf of Mennonite World Conference, the Creation Care Task Force (CCTF) has endorsed the interfaith call for a Fossil Fuel Non-Proliferation Treaty.
“To be good caretakers of our common home, we must act and phase out the production of fossil fuels,” reads the interfaith letter.
It calls on governments to lay out a binding global plan to
End expansion of any new coal, oil or gas production;
Phase-out existing production of fossil fuels in a manner that is fair and equitable;
Ensure a global just transition to 100% access to renewable energy globally.
The letter, directed at national governments around the world, was first delivered to world leaders at COP27 (2022’s United Nations Climate Change Conference of the Parties in Sharm El Sheikh, Egypt). This call, begun in 2015 by Pacific Island countries whose borders are rapidly being reduced by rising oceans, attempts to spur nations to address the production of oil, gas and coal and to negotiate a fair transition to renewable energy.
“It is important that Anabaptists make our voices heard in support of actions that care for the planet,” says Doug Graber Neufeld, CCTF chair. “Moving away from fossil fuels is one of the most effective ways to support our brothers and sisters around the world whose livelihoods are threatened by climate change.”
“For Anabaptists from the Global South, the production and use of non-renewable natural resources such as fossil fuels, gas and coal raises various ethical problems, including our responsibilities to future generations. We are challenged not only to seek alternative energies but also to ensure that everyone can enjoy the abundance of natural resources fairly. We believe that God’s creation can fulfill every human need, but not human greed,” says Nindyo Sasongko, CCTF Asia Representative.
“All of creation is God’s work of love,” says Thomas R Yoder Neufeld, Faith & Life Commission chair. “To turn from our heedless exploitation of fossil fuels is not only in our human self-interest, but more importantly participation in God’s love for the world.”
“Anabaptists believe that human patterns of greed, selfishness and overconsumption are sin which require repentance and transformation. This is spiritual work and it is also societal work. This call for fossil fuel non-proliferation asks governments to use their power to reduce the effects of these sins on the most vulnerable, and all of humanity,” says César García, MWC General Secretary.
MWC joins hundreds of other faith groups from the Laudato Si’ Movement (Roman Catholic) to the Parliament of the World’s Religions in calling upon governments to develop and implement a Fossil Fuel Non-proliferation treaty.
Tomorrow, November 30, the annual United Nations (UN) climate summit starts in Dubai. It’s number 28, that is why the meeting is called COP 28.
COP stands for Conference of the Parties. Those Parties are the participating countries in the climate convention of the UN, almost two hundred of them. In other words: almost all countries in the world.
These climate negotiations (because that’s what they are) started in the 1990s. The World Council of Churches (WCC), which has a good working relationship with the UN, has been involved in these summits from the beginning. This involvement has now grown and has become multi-religious. Yes: the other major religions in the world also understand the importance of the climate summits and are making themselves heard.
The Vatican has a special role. In 2015, just before the big climate summit in Paris, the Pope released an important encyclical (Laudato si’) that had an impact on the negotiations. That summit concluded with the Paris Climate Agreement, which has become the new guiding principle.
Sharing as a new concept
Many citizens all over the world are concerned about climate change. That is very understandable, because far too few measures have been taken so far. Realistically it’s very difficult to reach good agreements with all those countries.
A rich country (like the Netherlands) must make efforts to reduce greenhouse gas emissions. But it also has a historical responsibility: CO2, the most common greenhouse gas, remains in the atmosphere for centuries. That is why poor countries are calling on rich countries to make more money and clean technology available. Otherwise, they will have to use fossil fuels for their economic development for a long time to come. And that means even more greenhouse gas emissions. Moreover, due to their geographical location, these countries are most affected by the consequences of climate change. We see this almost every day on the news.
This, in a nutshell, is the complex problem facing the world.
The major economies follow a business model based on making profits. They don’t work with the concept of sharing. However, this will be necessary to roll out the clean technology the world needs quickly enough. If this does not happen, the climate will warm too much and the consequences will be incalculable.
Learning through collaboration
The reader will realize by now that we are essentially dealing with a profound moral and ethical challenge – one of the reasons the major religions in the world are involved. After all, the climate challenge is about preserving creation, including people, animals, plants and ecosystems.
Humanity will have to radically change course.
That is why, in recent years, other cultures – especially those of Indigenous Peoples – have been looked at with new eyes, because they can teach us a lot in many respects. The WCC works closely with their organizations and amplifies their voices.
Since the year 2000, I have been a member of the WCC team that monitors the climate summits. In that capacity I will be following COP 28 closely and will blog about it.
More to come.
Marijke van Duin
Member of the Mennonite Church in the Netherlands, a MWC member congregation.
Since 2000, member of the Working Group on Climate Change of the World Council of Churches. This team is accredited as observers of the yearly UN climate negotiations. These blogs were originally published in Dutch on the website ofthe Netherlands Council of Churches.
It’s November 30, COP 28 has started. What are the most important points?
Global Stocktake (GST)
This year, for the first time, national climate efforts of recent years can be assessed and evaluated.
All countries have submitted climate plans under the Paris Climate Agreement and must implement them. Whether that actually happened, and whether those plans are ambitious enough, will be the focus in the coming weeks.
But various reports have already shown that this is not the case. In fact, the ambition must be increased 5 times (!) to achieve the most important goal of a maximum of 1.5 C warming. According to the latest data, global warming is currently already 1.4 C.
Loss & Damage
Loss and damage due to climate change.
Last year, after 30 years of lobbying, it was finally decided to set up a fund to compensate for this damage. Many countries are already experiencing this, which often leads to a decline in their gross domestic product.
Today, the fund has been formally established after a year of preparation. The fund is temporarily placed with the World Bank, which not all countries like. The need for (administrative) transparency and fair accessibility without geopolitical control was immediately pointed out.
There are of course many more important points. These will be discussed in subsequent blogs.
It is clear that this will be a very difficult COP.
The president of COP 28, Sultan Al Jaber, is also CEO of the state oil company of the United Arab Emirates. In his opening speech today, he stated that there is an important role for the fossil industry in tackling climate change.
And that is a sore point for many countries and organizations, especially the environmental movement.
How can you present the cause of a problem as the solution?
Well, it turns out that there are all kinds of ways to do this, especially technological innovations such as capturing and storing CO2 underground (CCS). But not only is this technology still under development and (therefore) very expensive, it is also used as an argument to continue developing new fossil sources.
Is that really the solution?
This contradiction will dominate COP 28.
The religious organizations, or Faith-Based Organizations (FBOs), were immediately busy today. Various religious organizations have been working together during the COPs for about eight years. Not only Christian, but also Jewish, Islamic, Buddhist, Hindu and others. This afternoon there was an open dialogue about various important agenda items, which could also be followed digitally. The most important results will be submitted as recommendations to the Presidency of COP 28.
The dialogue was followed by an interfaith celebration.
The role of religion in climate discussion
New at this COP is the Faith Pavilion – a meeting place especially for religious organizations. Tomorrow various activities will be organized there by young people. The World Council of Churches, among others, is involved.
In addition, there will be a meeting tomorrow, co-organized by the United Nations itself, on the role of religion in the climate discussion and in climate action. That role is gradually being seen and appreciated.
And the day after tomorrow, 2 December, the ecumenical service will be held that has now become a tradition at the COPs.
Marijke van Duin
Member of the Mennonite Church in the Netherlands, a MWC member congregation.
Since 2000 member of the Working Group on Climate Change of the World Council of Churches. This team is accredited as observers of the yearly UN climate negotiations.
These blogs were originally published in Dutch on the website of the Netherlands Council of Churches.
Dr. Sultan Al Jaber, COP28 President, joined climate leaders in launching the Global Cooling Pledge to collectively raise ambition and reduce cooling-related emissions. Photo: COP28UAE
The second day started with the so-called High-Level Segment. Today and tomorrow, many heads of state will give a speech in Dubai to underline how important this summit is. These will be given in two plenary rooms simultaneously, by one president after another, kings and heads of government – a tradition at climate conferences.
During the first few years I followed those speeches closely. I now know that they more or less amount to the same thing: the situation is urgent and we must act quickly. Some heads of state boast of what has already been done by their country, others – usually from less wealthy countries – call on their counterparts from richer countries for global solidarity.
While the speeches are being presented, informal meetings of civil servants preparing for the actual negotiations are held in other rooms. It is striking that the vast majority of them are in their 30s, some even in their 20s.
The discussions include the Global Stocktake (GST) and climate finance. That last point is perhaps the most important of the entire climate process. Because without money there can be no sustainability transition and no global solidarity.
Although around 400 million dollars was already pledged yesterday for the new Loss & Damage Fund, it does not mean much. The question is whether that money is ‚Äònew and additional’, i.e., comes on top of existing money flows, especially those for development cooperation and for adaptation projects. If that is not the case, the commitments could have negative consequences.
It is also important that the money is not spent in the form of loans, because that will further increase the already large debt burden of poor countries.
This is one of the many points that specialized observers of NGOs – including those of religious (development) organizations – pay close attention to. In this way they support the poor(er) countries that desperately need these flows of money.
That is why finding a definition for climate finance that is accepted by everyone is a very tricky issue. Civil servants and their government bosses have been considering this for years, including now in Dubai. Ultimately, these negotiations should result in a ‚Äònew collective and quantified goal’ for climate financing: NCQG (New Collective Quantified Goal). Many tough nuts will undoubtedly be cracked during this process…
What are other organizations doing in the meantime?
Climate Action Network International (CAN-I) holds a press conference every day to explain the status of the summit. This network is formed by approximately 2 000 organizations (!) from 150 countries. CAN-I has been a fixture at climate summits for years.
We, observers of religious organizations, also benefit from their expertise.
Today it became clear that the most important point for CAN-I is the phasing out of fossil fuels. One of the spokespersons is the founder of the Fossil Fuel Non-Proliferation Treaty Initiative – an initiative to ban fossil fuels for good. Many religious organizations, including Mennonite World Conference, support this initiative.
A meeting about this will be held tomorrow at the Faith Pavilion, together with Greenfaith, an international multi-faith organization focused on climate justice.
Litmus test
Not only NGOs, but also authoritative organizations such as the IEA (International Energy Agency) and the IPCC (the international team of hundreds of climate scientists who work for the UN) argue that we must phase out fossil fuels as quickly as possible.
Ditto former UN Special Rapporteur on Human Rights, David Boyd. He said that COP 28 will be a litmus test for the entire UN climate negotiation process. In his opinion, if it is not possible to clearly agree that fossil fuels must be phased out as quickly as possible, this could mean the end of the entire process.
This afternoon the Youth Climate Report was presented. This is an interactive documentary project: a digital database with videos about climate research by young people worldwide, from 2008 to the present.
The IPP has only been around for a few years and was created with the support of the World Council of Churches. Many Indigenous Peoples around the world feel disconnected from national borders and poorly represented by their national governments. Their voices were therefore not heard for years. Thanks to the platform, there are now various opportunities for them to participate in the climate process.
It is clear that they not only want to be seen as victims of climate change, which they certainly are, but also as providers of solutions. After all, they have centuries, even millennia, of experience with living with nature – not against nature.
Something to learn from.
Marijke van Duin
Member of the Mennonite Church in the Netherlands, a MWC member congregation.
Since 2000 member of the Working Group on Climate Change of the World Council of Churches. This team is accredited as observers of the yearly UN climate negotiations.
These blogs were originally published in Dutch on the website of the Netherlands Council of Churches.
Today is Health Day in Dubai. This means that the focus is on the relationship between climate change and human health.
Many people have died purely from heat stress in recent years, including in Europe. In addition, floods increase the risk of diseases such as cholera and malaria. Malaria is also advancing north, just like dengue: the mosquitoes that spread these diseases move north because of the higher temperatures.
And consider the smoke released during forest fires: it is very bad for your health.
Medical journals are increasingly paying attention to the negative effect of climate change on human health.
Another important meeting today was the ministerial round table discussion on “Just Transition.” This means achieving the fairest possible energy transition for the entire world.
This is perhaps the most important topic, certainly for the longer term.
The rich countries do have money for sustainable energy, but the poor(er) ones often do not. They are largely dependent on fossil fuels for their economic development. Something the fossil industry knows but too well. Their assessment of the future shows that they expect a decrease in the use of fossil fuels in rich countries, but an increase in poor ones. If this trend is not reversed, it will become impossible to adequately combat climate change. So there is every reason to focus on sustainable energy worldwide.
The strongest shoulders
Fortunately, there is broad agreement about the need to double energy efficiency worldwide in the coming years (up to and including 2030) and to triple investments in sustainable energy. But this will have to be accompanied by a rapid decrease in the use of fossil energy to have a positive effect on the climate.
However, strict realism is required: after all, we know what happens if, for example, the price of petrol goes up – protests and unrest everywhere. Just think of the yellow vests in France a few years ago, and the many protests in Latin American countries. People complain when they have to pay more at the pump.
This clearly shows that poor(er) people and countries need help to make the sustainability transition. This socio-economic aspect will become increasingly important in the coming years, also in rich countries. The slogan ‚Äòthe strongest shoulders must bear the heaviest burdens’ will have to be lived up to.
It is as if a ‚Äòthird way’ must be followed: not a foreign concept to Christians.
On the one hand, climate change forces us to switch to sustainable energy, on the other hand there is the need to keep economies running and/or further develop them. Hence the lobby to make fossil fuels cleaner and not to ban them.
To ensure that the energy transition takes place in a controlled manner, without economies being disrupted and societies ending up in chaos, but also without warming the climate further, a true balancing act is required.
This process is probably the greatest challenge humanity has ever faced. And it therefore needs input from all parties: not only governments, but also the business community, citizen movements, trade unions, NGOs and science. Everyone can and should be able to discuss this. The ministers agreed on this today.
Due to the comprehensive nature of the Just Transition, there will be a Work Program (JTWG). It was advocated that this should be included in all work streams of the climate negotiations: mitigation (the reduction of greenhouse gas emissions), adaptation (to climate change), climate finance, technology and more. The Work Program will also have to find its way into national climate plans and long-term strategies.
Loss through militarization
Yesterday, 2 December 2023, the Pope was scheduled to give a speech in Dubai. But he had to be absent due to illness. Fortunately, his spokesperson was able to present his text during the last part of the High-Level Segment.
And what a text!
The Pope called for national interests to finally be subordinated to the overarching interest: fighting climate change and choosing life.
It is time for a new vision, he said, new confidence in the multilateral process and attention to the victims. Moreover, care for creation is closely intertwined with the pursuit of peace – how much money and energy is lost in all kinds of wars that destroy our common home!
CAN-I also referred to the link between climate change and militarism. Their ECO newsletter today read the following:
Militarization is responsible for 5.5% of global greenhouse gas emissions but is not being addressed. On top of that come the emissions as a result of actual conflicts: in the first year, the emissions from the war in Ukraine were equal to those of a rich country like Belgium. In 2022, global military spending rose to a record high of $2.24 trillion. G20 military spending represents 87% of that. These same countries spend 30 times more on their military than on climate finance.
(translation and summary by Marijke van Duin)
A topic that resonates with us peace churches…
Marijke van Duin
Member of the Mennonite Church in the Netherlands, a MWC member congregation.
Since 2000 member of the Working Group on Climate Change of the World Council of Churches. This team is accredited as observers of the yearly UN climate negotiations.
These blogs were originally published in Dutch on the website of the Netherlands Council of Churches.
Dr. Sultan Al Jaber and World Bank President Ajay Banga connected during Finance Day at COP28, to discuss how to accelerate climate finance commitments from billions to trillions. Photo: COP28UAE
Actually, finance is always in the centre during the climate negotiations, but today it is being talked about even more than usual. There are various streams of negotiations underway: about long-term climate financing, about the new target to be determined that I mentioned a few days ago (NCQG), about financing for adaptation through the Adaptation Fund (AF), about the Green Climate Fund (Green Climate Fund, GCF) for which the promised annual $100 billion by 2020 has still not been achieved. And more.
The discussions always come down to the same thing. Many poor(er) countries are in a downward spiral. Their economies are under pressure due to large debt burdens and increasing problems caused by climate change (storms, floods, droughts, crop failures, migration). It is not without reason that they have been calling for better support from the rich countries for years. Not only because those countries are richer, but also because they are responsible for the historic emissions of greenhouse gases, the consequences of which we experience today.
Billions
You would say that the installation of the Climate Damage Fund should alleviate this need. But the reality is that that is just a drop in the ocean.
The real need is not in billions of dollars, but in the trillions as many studies have shown. Because money is needed not only for loss and damage, but also for adaptation plans (adaptation to climate change) and for mitigation (reducing greenhouse gas emissions).
The rich countries understand that they have to pay, but try to avoid this as much as possible, by
not taking responsibility for historical emissions;
using existing funds and labelling them as climate money (e.g., money for development cooperation);
saying that everyone should contribute (e.g., China);
having loss and damage handled by insurance companies;
involving the private sector.
Shouldn’t China contribute then? It is the second largest polluter in the world, after the United States.
And yes, perhaps it is strange that China is still classified as a developing country at the UN. But then it is often forgotten that emissions per capita are much lower than those in the US or the EU.
Moreover, China’s emissions are recent, not from centuries ago. So some nuance is in order.
Meanwhile, Western countries and China continue to have a stranglehold on each other in this regard.
And aren’t insurance companies useful? Well, for people who can pay the premium, yes.
But most people in the poorest countries cannot. So for them, the most needy, it is not a solution.
In addition, there is the risk that companies no longer want to invest in countries with a high climate risk. Which would be the beginning of the end. These countries actually need support for much-needed adaptation to climate change. But contributions to the Adaptation Fund have declined in recent years…
Shouldn’t the private sector participate?
Yes, of course, but that requires one or two things. For example, a different tax system; levies on CO2; levies on international financial transactions; and so on. It also includes reforming international financial institutions such as the World Bank and multilateral banks. Discussions about this have only recently started.
At recent COPs, there is a push for heavily taxing the billion-dollar profits of the fossil industry and using that money for climate finance. Will that happen? Let’s hope so.
Efforts without results
Back to yesterday.
A row broke out when it was announced that COP28 president Al Jaber had said that science had not shown that the target of a maximum 1.5¬∞C warming could not be achieved while maintaining the fossil industry. He promptly received a letter from two top climate scientists who debunked this. Didn’t Al Jaber know that CCS (carbon capture and storage) can only eliminate a very small part of the emissions? Even people in the oil and gas industry themselves know that. (I can confirm the latter. An acquaintance I have works on CCS at Shell, and he says that a maximum of 5% CO2 emissions can be eliminated.)
The cold figures are as follows:
The fossil industry is responsible for 75% of global greenhouse gas emissions.
Approximately 85% of this is caused by the combustion of the end products by industries and consumers (“scope 3”).
So even if the sector tries to make extraction, processing and production climate-neutral, it still makes little sense. In other words, the signing yesterday of the Oil and Gas Charter – an initiative of Al Jaber – by 50 oil and gas companies, does not have much significance.
By way of comparison, here is a statement by the head of the climate and health department at the World Health Organization: “Talking about climate change without talking about fossil fuels is like talking about lung cancer without mentioning tobacco.”
Unfortunately, fossil fuels are not mentioned in the COP 28 Health Declaration that was signed yesterday by 120 countries.
Marijke van Duin
Member of the Mennonite Church in the Netherlands, a MWC member congregation.
Since 2000 member of the Working Group on Climate Change of the World Council of Churches. This team is accredited as observers of the yearly UN climate negotiations.
These blogs were originally published in Dutch on the website of the Netherlands Council of Churches.
At the Youth Climate Champion Pavilion, Indigenous young people from the 7 socio-cultural regions engaged in insightful discussions to promote their essential involvement into the UNFCCC process, alongside leaders of each working group, indigenous organizations, communities and Youth Climate Champion Shamma Al Mazrui. Photo: COP28UAE
Today, almost all meetings start late or are postponed. Not so strange, since this is the largest COP ever, with more than 100 000 registered participants.
The delegations are getting bigger. That of the fossil sector is the third largest, with almost 2 500 people. Only the delegations of host country UAE and of Brazil (which will host the COP in 2025) are larger.
This makes the negotiations increasingly unworkable. And more importantly: not all countries can delegate so many people. Poor(er) countries in particular have to make do with sometimes only a handful of delegates. Due to the large number of parallel meeting streams, it is impossible for them to follow everything, so these countries are immediately behind.
Now or never
Time is running out, because the ministers will soon be coming to Dubai. The negotiating texts must be well prepared by then. It doesn’t look good in that regard.
The new EU Commissioner for Climate, Wopke Hoekstra, will also make his appearance. He will try to push for the most important EU position: the phasing out of fossil fuels.
At the moment the split is approximately 50-50: half of the participating countries want that too while the other half does not. If it is not possible to get the phasing out in black and white, to many, the summit will have failed according.
It is now or never.
The reality of the world is grim. Five countries in the world (namely the United States, Canada, Australia, the United Kingdom and Norway) have new oil and gas production projects in the pipeline until 2050; approximately 51% of the total number of planned projects. If these countries – which are also historic emitters – were to withdraw those plans, it would save an enormous amount of CO2 emissions.
Fortunately, other countries show real leadership by joining the Beyond Oil and Gas Alliance, or by trying to get a Fossil Fuel Non-Proliferation Treaty off the ground. That kind of leadership is desperately needed.
In the Netherlands, Greenpeace has done important work on the fossil sector.
You are invited! Join us for Climate Pollinators, a webinar series on creation care. See below!
On a map of Green Churches in the Netherlands, there is a green dot for the Mennonite congregation in Aalsmeer. Another dot represents Arboretumkerk (previously Doopsgezinde Gemeente Wageningen), located a province over.
“Six years ago, the church (in Aalsmeer) thought about (climate change) and said, ‘we have to do something’,” said Leo Bakker, a member of the sustainability committee at Doopsgezinde Gemeente Aalsmeer. “One of the first things that we did was connected to a country-wide network of Green Churches.”
That network, Groene Kerken, includes 410 churches throughout the Netherlands. “It’s a wide network for all kinds of different churches from all denominations,” says Leo Bakker.
Jan Joost Kessler, who served on the sustainability working group at the Arboretumkerk in Wageningen, says joining the Green Church network was an important part of his church’s climate change response as well.
“At the entrance of our church we have a sign which is quite big that says we are a Green Church,” Jan Joost Kessler says. “So it’s easy to recognize us.”
The Green Church website provides a list of actions for churches to take. To join the network and apply for a sign, churches have to commit to taking one new step each year.
The actions fall into six categories: creation and nature; faith and inspiration; energy and climate; handling of money; policy and approach; and conscious purchases. When a church completes an action in one of these categories, it receives a badge on the website.
Steps taken by the Aalsmeer congregation include calculating the church’s carbon footprint, switching to renewable energy sources, organizing education events, publishing a newsletter with sustainability tips, using non-toxic cleaning supplies and organizing “green” services every year.
Arboretumkerk has improved the building’s insulation, installed double-paned windows, committed to purchasing fair trade products and invested its money in responsible industries.
Every two years, Green Churches in the Netherlands gather to connect and share stories.
“It’s very useful because there’s a lot of exchange and learning and inspiration,” says Jan Joost Kessler, who usually attends the events.
That’s the network’s goal.
“Green Churches are contagious to other churches,” reads a statement on the website. “They lead the way in joyful, simple coexistence and pull others along with (them).”
MWC’s Creation Care Task Force members from each region will host one hour of storytelling and Q&A. Church members from around the world will share how they are affected by climate change – and responding with resilient action and gospel hope.
You are invited! Join us for Climate Pollinators, a webinar series on creation care. See below!
When human beings were created in Genesis, “This was the first mission of the human… to both enjoy but also to protect and take care of creation,” says Danang Kristiawan.
Danang Kristiawan is the pastor of the GITJ (Gereja Injili di Tanah Jawa) congregation in Jepara, Indonesia, and a lecturer at the Wiyata Wacana Theological Seminary in Pati. He laments that in many Mennonite churches in Indonesia today, environmental issues are seen as unrelated to faith and church.
He explained how this separation came about in a video he produced for the Mennonite World Conference Assembly in Indonesia in 2022.
“The traditional Javanese view understands that there is a connection between humans and nature,” he says in the video. “There are many local traditions or local wisdom that positively respect nature.”
But, Danang Kristiawan explains, when Dutch Mennonite missionaries arrived in Indonesia in the 19th century, they “were very critical of local cultural practices. As a result, the Christian community does not want to get involved with local rites and festivals for fear of syncretism.”
Danang Kristiawan is working with other Javanese church leaders to integrate the Javanese connection with nature into church theology.
On Peace Day in September 2021, Danang shared at a gathering of Javanese Mennonite churches. “I talked about respect for the Indigenous people and to find different perspectives,” he said. He reminded listeners that in Javanese tradition, “humans are part of nature.”
Danang finds a basis for eco-theology in the Bible as well. Colossians 1:16 says that all things were created in Jesus. “He himself is before all things, and in him all things hold together” (vs 17).
“Christ embraced the creation in himself and he reconciled all things in himself,” says Danang Kristiawan. “We need to take care of creation because in creation you can find Christ also.”
To Danang Kristiawan, the theology in Colossians is familiar. “I think this is close to Javanese culture,” he said, “to the Javanese worldview, an Asian worldview.”
Having these conversations is a step in the right direction. But Danang Kristiawan still sees a lack of initiative when it comes to addressing environmental issues as a church. He has one solution that he discusses with his seminary students.
“I propose eco-discipline.”
In the church, if someone does something wrong, they are asked to repent and sometimes receive discipline from the community. Why not expand that to wrongs committed against the natural world?
By driving cars and motorcycles, using air conditioning and creating plastic waste, Danang Kristiawan says, “We are participating in global warming. We should punish ourselves by putting money toward creation care.”
It’s important to remember, Danang said, that “discipline is not just individual, it’s together as a community. There is a responsibility to go and give advice and remind others so we can work together and be followers of Jesus.”
He wonders if Mennonites could begin holding each other accountable for harming the natural world.
MWC’s Creation Care Task Force members from each region will host one hour of storytelling and Q&A. Church members from around the world will share how they are affected by climate change – and responding with resilient action and gospel hope.
You are invited! Join us for Climate Pollinators, a webinar series on creation care. See below!
Like many in Zimbabwe, Sukoluhle Ncube splits her time between the city where her family lives and works, and the rural community where they farm, 40 minutes away.
“Most of the people have two homes,” Sukoluhle Ncube says. “In the town, you come and work and all that, but in the village that’s where we practice our agriculture.”
Sukoluhle Ncube has a degree in business management and information technology. She spends most of her weekends and holidays working on her family’s plot of land in the village of Irisville.
Sukoluhle Ncube explains that instability in the Zimbabwean economy makes it hard to make enough money to live off of. Many families supplement their incomes by growing their own corn, finger-millet and sorghum, and raising livestock. But recently, changes in seasonal patterns due to climate change are making farming less reliable.
The World Bank reported that in 2020, almost 50 percent of Zimbabweans faced food poverty. The number has gone down slightly since the pandemic, but many, especially those who practice subsistence agriculture, still struggle to meet their needs. One of the main culprits identified in the report is drought.
“Climate change has altered the rain patterns,” says Sukoluhle Ncube. The rainy season used to start at the end of October and last until March. Now the rain often doesn’t come until mid-December and is over in a month.
“(The crops) dry out and die,” says Sukoluhle Ncube. “All this climate change, it affects a lot of people, even people in the big cities.”
Her church, Brethren in Christ Church Lobengula, has started programs to help its members solve these challenges.
“Usually, we separate business from our everyday worship,” said Ntando Ndlovu. She directs the “Empowered Worldview” initiative.
The project aims to build resiliency by giving church members the skills, connections and markets they need to generate income.
For a year, the church held workshops teaching congregants skills to start their own businesses. Then last May, the participants were invited to present their businesses at an exposition held after church.
Thirty-seven small business owners set up tables displaying their goods and services. The stalls offered everything from handmade purses to organic produce to welding services to cotton candy made on the spot.
The expo “was set up as an effort to create an active business ecosystem, which will enable trade amongst congregants,” says Sukoluhle Ncube.
“I think it turned out really well,” she says. “A lot of people came in; a lot of people felt so supported.”
MWC’s Creation Care Task Force members from each region will host one hour of storytelling and Q&A. Church members from around the world will share how they are affected by climate change – and responding with resilient action and gospel hope.
In Kichwa, there is a word, ayni, that describes the rule and practice of interdependence.
“One does not exist unless the community exists,” says Julian Guamán. In the Kichwa worldview, that community includes all of creation, not just humans. Ayni dictates that as members of the community, humans have a responsibility to be in reciprocal relationship with every other member, including plants, animals, water and soil.
Ayni has practical implications for how Kichwas live their lives and is an important part of Julian Guamán’s vision for the Anabaptist church.
“The global Mennonite church can be a teacher for other churches,” Julian Guamán says. Many Christians talk about reconciliation in spiritual terms, but what sets Anabaptists apart in Julian Guamán’s eyes is that: “The reconciliation sought by Mennonite Christians also applies to creation.”
Many indigenous people in Latin America are attracted to Anabaptism, Julian Guamán says, and he believes it’s because, “Mennonite theology coincides in many ways with elements of indigenous spirituality.”
One shared element is an emphasis on living in community.
“The Mennonite life is a cooperative life,” Julian Guamán says. Likewise, “The life of Kichwas is about living interdependently with others.”
The second shared element is reconciliation. Mennonites are known for working toward reconciliation both within the church and throughout the world. Kichwas also practice reconciliation, Julian Guamán says, by “planting harmony and equilibrium and building bridges through dialogue.”
Julian Guamán believes that creation care is a natural consequence of living by these two values. He shared an example of this playing out in the real world.
Throughout the Andes mountains, mining for gold, lithium, copper and other metals required for technology is jeopardizing the health of land, water and people.
With international mining companies moving into many regions, indigenous lands are some of the most well protected. “A lot of the páramo (alpine tundra) where the indigenous people live is still intact,” Julian Guamán says.
Westerners might see the conservation efforts of indigenous communities as preserving resources – like water – for the future. But, that’s not how indigenous people think about it, he says.
“I don’t think that’s the reason why we indigenous care,” says Julian Guamán, “but because we need to retain relationships with the place, the páramo. There, there is life. The páramo itself, the mountains, the hills, have a sacred dimension that we are part of.”
What if the global Anabaptist church adopted the rule of ayni?
“In a world with climate change, with environmental crises, with an economic system that destroys nature and exploits people,” Julian Guamán says, “we, as Mennonite churches, can be different, because Jesus Christ called us to love one another.”
This series of stories on the creation care survey has illuminated the importance of issues like climate change in the lives of Anabaptists around the world. We now come to the last question: what should Mennonite World Conference do in response?
The Creation Care Task Force is taking your responses as guides for crafting activities that will best help congregations engage with creation care issues.
1. The most common request was to hear more about creation care.
The most common responses expressed the same theme in different ways: the need to hear more about environmental issues. Often this was a request for help with learning about creation care, either through training or through resources. This was most common in responses from Africa, Asia and Latin America.
“All human beings aspire to live in security on this planet. Therefore, we suggest that Mennonite World Conference organizes online conferences and provides written resources that talk about creation and environmental protection. That will allow our members to have knowledge of the environment and help them live sustainably in harmony with the environment.”—Cristiano Mafuta M. Ngoma, Igreja da Comunidade Menonita em Angola (Mennonite Church in Angola)
Respondents from North America and Europe expressed this theme differently. There were many requests to hear stories about creation care impacts and actions, and especially about those most impacted by climate change.
Respondents from all regions expressed a desire for the church to be more aware of creation care at the institutional level. They wanted Mennonite World Conference and member churches to internalize creation care so that it is integral to what churches do.
“We need calls to action that match the level of the crisis that we are in: ‘a climate emergency.’ If we don’t think bigger and bolder, it can actually lead to more despair.”—Steve Heinrichs, Hope Mennonite Church, Winnipeg, Manitoba, Canada
2. Some asked for suggestions of actions that are relevant to their communities
Mia Handoyo
Respondents suggested that creation care is dependent on local contexts, and that collaboration is needed. Solutions can differ depending on the location. We should acknowledge the diversity of contributions that come from a variety of communities and organizations.
“Work with global Anabaptist communities. Africa can contribute a lot to tackle climate change and work with us.”—Desalegn Abebe, president, Meserete Kristos Church, Ethiopia.
“Collaborate with churches to identify different problems and available resources and then incorporate the local community in resolving the problems.”—Delphin Kapay, Communauté des Eglises des Frères Mennonites au Congo.
“Maybe a localised Creation Care Task Force would be helpful. Guidelines to more simple and sustainable ways of life are often based on what’s happening in Western countries – not very accessible or doable in other regions.”—Mia Handoyo, GKMI Semarang, Indonesia.
Requests for specific suggestions usually focused on individual actions, such as tree planting or solar panel installation.
“We need to encourage church members to progress from taking actions from an individual level to the household level to wider communities. Just talking isn’t going to result in change.”—Durga Sunchiuri, MCC program coordinator in Nepal for seven years.
Durga Sunchiuri
“Short tips on how to ‘green’ your life / church would be the most useful. Practical things that don’t take much time or money, but when all churches / families would do this, it would actually make a difference.”—Jantine Brouwer-Huisman, Algemene Doopsgezind Societeit.
In addition to individual actions, multiple respondents asked for system-level action in society, such as engaging with government policies through advocacy. Other requests mentioned regularly included leader training, and financial assistance.
“I want my church and our denomination to take risks to ‘speak truth to power.’ I want us to be able to breathe deeper because we’ve taken meaningful, systemic action, instead of being paralyzed by guilt. I want us to align with humans of all religions and worldviews and do serious activism to support non-human creation and the next generations of humans, who are at very serious risk.”—Lisa Martens, Hope Mennonite Church, Winnipeg, Manitoba, Canada.
3. There were fewer comments on other important engagement strategies
In a significant part of the world, the biggest hurdle to climate action is how the issue has become politicized. Multiple respondents requested Mennonite World Conference present a biblical and global basis for our discussion that bridges political divides and appeals to people from a variety of backgrounds.
“Climate change is a moral issue that should concern everyone, not a political issue meant to pit ‘environmentalists’ against those who make their living from the land.”—Sarah Werner, Columbus Mennonite Church, Ohio, USA.
Sarah Werner
Relationally connecting American congregations with Anabaptist churches in non-Western contexts impacted by climate change might get past the polarization.—Rodney Martin, Lititz Mennonite Church, Pennsylvania, USA.
Organizations that work on environmental issues have learned strategies that effectively move groups toward action. For instance, engagement through social media, empowering youth, and developing a strong consensus voice are all effective strategies to get action on climate change. Surprisingly, these were not frequently mentioned. Likewise, relatively few asked for help articulating a distinctive Anabaptist perspective on creation care.
“Help the Mennonite Church go from ‘the quiet in the “land’ to find voice to speak out and take action around climate change. This is a faith-based issue.”—Heather Wolfe, Taftsville Chapel Mennonite Fellowship, Vermont, USA.
Although survey respondents infrequently mentioned strategies, this does not mean they were unimportant.
They may instead represent areas of opportunity: methods of engagement to expand our impact.
Members of Hope Mennonite gathered in front of a federal cabinet minister’s office to call for a just energy transition. Photo by Carolyn Regehr
Response
The Creation Care Task Force is grateful to the more than 350 people who expressed their stories, feelings, and ideas on how we can faithfully respond as a community to the challenge of caring for creation. Watch for more stories, events and resources as the task force responds to this collective call to change how we all think and act on climate change and other environmental issues.
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Join us at Assembly 17 in Indonesia where creation care is incorporated into a variety of sessions and activities. The Creation Care Task Force invites you to hear more stories from the survey and MWC’s plans for engaging creation care, at the following sessions:
“Creation Care and MWC: Responding as a Global Church”
How should Mennonite World Conference respond to climate and other environmental crises which are impacting communities globally? This workshop presents learnings and stories that come from the recent creation care survey. Creation Care Task Force members will lead a conversation on how MWC should respond to these creation care crises.
“Practical Steps for Creation Care from the Global Church”
A panel representing churches from around the world will share practical ways, from gardening to advocacy actions, that they are engaging in creation care. There will be time for questions and sharing between participants and workshop audience. This panel is part of a series of workshops from the Creation Care Task Force.
Welcome to a series on environmental problems and the global church.
These stories illuminate
a) how Anabaptist-Mennonites are affected by environmental degradation,
b) what Anabaptist-Mennonites think about environmental issues,
c) how Anabaptist-Mennonites are responding.
Stories from around the world teach how we respond as faith communities to the challenges of climate change.
The 353 responses to the Creation Care Task Force survey contained many stories of churches caring for creation. This month, we highlight responses that emphasize how congregations creatively enact local solutions as faithful response to the injustices of environmental degradation.
Creation care can be integral to worship and study…
“The church has engaged with the topic [of climate change] on the biblical fact that God is the Creator and [we are] the steward of the resources entrusted [to us].”—Francis Kamoto, pastor, Mpingo Wa Abale Mwa Kristu (Brethren In Christ) Malawi.
“In addition to changing our lighting (to automatic), starting a recycling program, etc., we are also in line to install solar panels on the church building.”—Rebecca Helmuth, North Goshen Mennonite Church, Goshen, Indiana, USA.
Rebecca Helmuth
“The Meserete Kristos Church Head Office sends a bi-weekly bulletin in three languages which includes Bible-based devotional materials that address the thematic areas of MKC’s five ministry pillars. Climate change is addressed under peacebuilding and holistic ministry.”—Desalegn Abebe, president, Meserete Kristos Church, Ethiopia.
“We’ve had sermons, classes and workshops to help us understand the scope of global climate change and to develop responses. Specifically, we’ve focused on changing eating habits. We have also advocated for local and state legislation to address climate change.”—Rod Stafford, Portland Mennonite, Oregon, USA.
And it can be integrated into church activities in other practical ways…
A banner at First Mennonite Church, Kitchener, Ontario, promotes action for climate justice. Photo: Donna Bender
“We try to minimize our creation of garbage in church events (e.g., use dishes rather than disposables). We use LED light bulbs when possible. We keep heat turned down when church is not in use. We try to reduce road salt in winter.”—Eleanor Nash, Rouge Valley Mennonite Church, Markham, Ontario, Canada.
“We hosted an intergenerational climate change conversation; have quarterly newsletters on creation care/climate change; hold an annual creation care Sunday during Season of Creation; host Wild Church monthly; installed solar; insulated our building; established permaculture gardens and onsite composting; and our members wrote a cookbook (Sustainable Kitchen).”—Heather Wolfe, Taftsville Chapel Mennonite Fellowship, Woodstock, Vermont, USA.
Which helps churches engage with their local communities.
“We engaged with A Rocha in an eco-church evaluation. We grew a vegetable garden for donation to our local food bank. We participated this year in the Season of Creation for three Sundays, worshipping outside and drawing nature into our contemplation.”—Lori Matties, River East Mennonite Church, Winnipeg, Manitoba, Canada
“We dug up a large portion of the grassy lot next to our building and divided it into plots. Each summer, church members and church neighbours plant gardens for food.”—Karla Braun, Crossroads MB Church, Winnipeg, Manitoba, Canada
Natural solutions such as tree planting are good for the planet and for our communities
Tshims Mafuta
“MB Malawi works to develop a strategy for combating deforestation and for improving forest governance. Complementary site-based interventions have been initiated to address drivers of climate change, while also helping to generate livelihood opportunities for vulnerable households.”—Bahati Mutabesha Safari, Mennonite Brethren church of Malawi.
“The church has always encouraged members to plant trees and today those trees produce fruit and protect houses against the wind.”—Cristiano Mafuta M. Ngoma, Igreja da Comunidade Menonita em Angola
“[As part of the GREEN Legacy to plan 5 billion trees], our church members planted trees in their church compounds, open spaces and community lands.”—Desalegn Abebe, president, Meserete Kristos Church, Ethiopia
Dedicating groups to creation care often help churches engage more effectively
Wendy Janzen, Eco-Minister for Mennonite Church Eastern Canada, gave an outdoor sermon at First Mennonite Kitchener in January. They had a month-long sermon series on creation care and regularly invoke it in prayer time. Photo: Noa Bergen.
After an all-ages worship series on creation care, “We formed a climate action sub-group. We had a vegetarian potluck and sharing of recipes to encourage folks to eat less meat. We planned a tree-planting event. We installed solar panels on the church roof several years ago and installed a water station to promote refilling of reusable water bottles.”—Donna Bender, First Mennonite Church, Kitchener, Ontario, Canada.
Youth are critical for catalyzing action
“A few years ago, the youth planted trees around the spring that supplies our town with potable water, and it had such a great impact on our community and our youth in terms of preserving and caring for what we have.”—Omar Pérez Reyes, president, Asociación Iglesias Cristianas Menonitas de Costa Rica.
“Church youth usually take advantage of evangelism sessions to make people aware about the consequences of climate change and how to stop its effects.”—Thioro Bananzaro, president, Eglise Evangélique Mennonite du Burkina Faso.
Churches can take actions that impact larger systems
“In the early 2000s, we were involved in an interfaith and civil movement to reject a plan from the government to build a nuclear plant power. That was a controversial issue…but this became a meeting point for interfaith networking.”—Danang Kristiawan, GITJ Jepara, Indonesia.
“Our church joined forces with other civil society organizations to protest against the mega mining project, ‘The Colossus’ in Cajamarca which was supposed to be the biggest open pit gold mine in Latin America. We have participated in citizen actions to defend the land, water, and natural resources.”—José Antonio Vaca Bello, Iglesia Menonita Ibague, Colombia.
Photo: José Antonio Vaca Bello
All of these steps serve as important acts of hope
“During a church service for Erntedankfest (Thanksgiving), the church members were invited to plant an apple tree on the church lawn. Together, we stood on the grass and watched as the children took their little shovels and filled the hole where the new tree (a heritage variety) stood. This year at Erntedank, three little apples were presented as the first gifts. We were reminded of the goodness of our Creator who makes all things new.”—Dora Schmidt, Mennonitengemeinde Enkenbach, Germany.
Children harvest apples from a tree the congregation planted. Photo courtesy Dora Schmidt
Response
“As organizations founded on Christian faith in the Anabaptist tradition, we recognize the significant threat to global communities, economic justice, and the next generations from climate change. We are committed to explore our work and mission in support of sustainable and just climate solutions.”
Welcome to a series on environmental problems and the global church.
These stories illuminate
a) how Anabaptist-Mennonites are affected by environmental degradation,
b) what Anabaptist-Mennonites think about environmental issues,
c) how Anabaptist-Mennonites are responding.
Last month we looked at what activities churches actually do with creation care. This week we look at what they would like to learn more about. In other words, what do churches wish they could do more?
1. Respondents are interested in learning about several key areas of creation care.
Respondents believe their churches are most interested in two general categories of creation care.
First, people want to learn more about how creation care can be more integrated into biblical understanding, and their worship practices (items shown in blue in this table) (with the exception of prayer, perhaps because this is not viewed as something that is ‘learned’).
Second, respondents were interested in what is most effective at living in a way that reduces impacts on the earth (items shown in green).
When asked what resources they use, people most often think of using a variety of writings, including online resources. In addition, many people highlighted 1) the important role of a variety of creation care organizations in providing good resources, and 2) the importance of their human resources – key individuals who are strongly motivated and/or have expertise in areas that can help the church.
“We have people with the professional and technical expertise who can help us with giving talks and spreading ideas for taking action,” says Martha Moreno member of Iglesia Evangélica Mononita “Jesús el Buen Pastor”, Guyaquil, Ecuador
2. Respondents who report more impacts of climate change are more interested in learning about creation care.
For all categories except prayer, there is a strong correlation between how interested people are in learning about a topic, and how many environmental problems they have noticed in their own context. This makes sense – people who are experiencing, or are aware of, environmental impacts are more likely to be concerned about these issues. This suggests that churches can motivate members by increasing their awareness. It also suggests churches will want to learn more and more about these issues as the impacts of environmental issues grow.
Do people who report being aware of environmental problems also actually engage in more actions in response?
The answer is yes, but with a caveat – this relationship is less strong. In other words, people that are more aware of environmental issues were much more interested in learning about the issues, but only somewhat more likely to engage in actions.
Work with churches should provide resources for learning, but should work toward helping churches translate these into actions.
3. Churches were somewhat less interested in learning about public activities.
We see once again this month evidence that respondents were less interested in engaging at the civic level, such as engaging in political advocacy, or engagement with community initiatives (purple and yellow items in the map below). However, these interests varied more with region; for instance, interest in advocacy was notably higher in Africa and North America. Churches appear to be more focused on their own church or local communities rather than engaging more broadly with government, businesses or organizations.
Percent of respondents expressing interest in learning about creation care themes
Faith communities are increasingly vocal as they recognize their important moral voice, and how working together creates changes that multiply local actions. As Anabaptists/Mennonites, we should consider broader engagement as an opportunity to share our voice and to effectively make changes at the system level.
“As a church, we should carry our responsibilities to teach our members to understand the value and importance of learning more about nature and climate change. We should learn how easy it is to change our lifestyle, and how it is going to create danger if we are not aware of it. Some changes in our lifestyle can have a big impact on our future,” says Emmanuel Mahendra, Kanker Mennonite Church, India.
Emmanuel Mahendra
“Don’t just focus on personal responsibility. Individual change is important, but it’s not enough. We need to learn about the systemic nature of it,” says Kyle Penner, pastor at Grace Mennonite Church, Steinbach, Manitoba, Canada.
As illustrated by the two quotes above, people need to feel their actions are effective. When they see the effects directly, or when they feel action leads to larger systemic changes, they are encouraged to press on.
Engaging both individual behaviour change and systemic advocacy is important. We are most effective when we work together as a community to faithfully work at creation care on multiple levels.
Response
Getting involved in systemic change is often easier than we think! It can be a key way of bringing faith communities together in new ways as we care for creation.
Advocacy can be a part of a church’s spiritual practices and can contribute to spiritual growth as part of peacemaking. It can also be a way to amplify the actions churches are taking on other levels.
Mennonite Central Committee has a toolkit for advocacy that can be adapted to your specific country contexts.
Welcome to a series on environmental problems and the global church.
These stories illuminate
a) how Anabaptist-Mennonites are affected by environmental degradation,
b) what Anabaptist-Mennonites think about environmental issues,
c) how Anabaptist-Mennonites are responding.
On 23 September 2021, UN Secretary-General António Guterres said that the Intergovernmental Panel report on climate change was “a code red for humanity.” And yet Guterres was hopeful, saying “it is not too late to act to ensure that climate action contributes to international peace and security.” For Guterres, nations must work together because peace today cannot be separated from the problems of climate.
For Christians, a theological framework is needed to relate alarming climate problems to our commitment to peace. The story of creation provides this framework, where humanity’s existence is part of the Creator’s beautiful ordering of climate.
In Genesis, the first book of the Bible, there are two stories of creation.
The first story in Genesis 1 is famous to many of us. In it, the Creator made the heavens and earth in six days. This story sketches the creation in orderly, poetic, and rhythmic sentences, ones that can be found in religious rituals or church Sunday services.
In this story, the Creator saw that disorder was not good and thus separated light from darkness, water from dry land, and so on. These separations prepared for the coming of human beings as the pinnacle of creation. On the sixth day, God created humans after nature, plants, and animals. Man and woman were created in God’s image at the same time.
Yet Genesis 2 tells the story from another angle, reversing the order of creation. God created man first, then plants, and animals. And finally, God created woman as man’s helper. The importance of human beings can be seen in their place as the first and last of creation. But here, the creation of humans, plants and animals occur within the story of God preparing climate. The text reads that “when no plant of the field was yet in the earth and no herb of the field had yet sprung up – for the Lord God had not caused it to rain upon the earth, and there was no one to till the ground; but a stream would rise from the earth, and water the whole face of the ground—then the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being” (Genesis 2:5-7).
Rain and stream are, indeed, related to climate. The word for stream here can also mean steam or mist. Streams of water rise from earth to flood the soil and water the dry land. And steam from the ground fills the air with water and falls as rain. Here we are given a beautiful story of climate origin. And then the first human was created from dust of the ground – moist dust, permeated by mist which rose from the earth.
Here is what is important: More than a story of humble beginning, the creation of human beings in Genesis 2 portrays humans as part of the climate story. The Creator prepared climate before creating living beings, including humans.
As the first and the last of God’s creation, humans are protectors not only of the garden but also the whole creation (Genesis 2:15-17). They must “till the ground,” the very ground from which humans came to be. But it is also the moist ground, the ground which will bring fruits because God has prepared it through ordering climate and by the work of human hands.
Here, humanity’s role is to be the mediator between earth and its Creator. Humans are responsible to the Creator for the preservation of the ground because their existence is dependent on the moist ground in the climate story. As such, humans are not only God’s emissaries to earth but also mediators who bring the groanings of all creatures to the Creator.
Praying is the first concrete step through which we can practice our mediatorial role in today’s climate calamities. When we pray, we reconnect our beautiful yet fractured earth to the Creator. In praying, we connect our desire with those who yearn for clean water and air, because, in the words of scholar and policymaker Maxine Burkett, those who “suffer most acutely [from climate disaster] are also those who are the least responsible for the crisis to date.”
When we pray, God will open our hearts to concrete actions as individuals, communities of faith, and policymakers for the peace and security of our common home. Friends, let us continue to pray.
—Nindyo Sasongko, a Mennonite pastor from Indonesia, is a PhD candidate in Systematic Theology at Fordham University, New York, theologian in residence at Manhattan Mennonite Fellowship, NYC, and a member of the MWC Creation Care Task Force.
