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Fairlie Bring and Buy

Fairlie Parish Church Bring and Buy

Fairlie Parish Church ran a very successful Bring and Buy sale on the 30th of May.

Fairlie Bring and Buy

People outwith the church gave some delightful home made cards, dainty baskets for gifts and smaller ones containing a Ferrero Roche chocolate.  There were donations of plants, books, marmalade, baking, pashminas, toiletries and jewellery.  People were also wonderfully generous with donations of money. The final total raised was £198, which will be gratefully used to help support events in the region.

Fairlie Bring and Buy Items

A selections of items for sale at the Fairlie Parish bring and buy sale

Fairlie first registered with us in 2002 and have done much work since then, for example in renovating their building to be more energy efficient, beach clean-ups, and community involvement. They have received three awards from us in recognition of this work. They also have a regular column in their newsletter highlighting environmental concerns which is a wonderful way to keep these issues fresh in the minds of the congregation.

Well done Fairlie Parish!

[DON’T] Be like me….

Since this job began for me, it’s been an emotional - and theological - rollercoaster. Which is probably the way it needs to be, given the developing crisis which is the backdrop to anything ‘environmental’. 

 

 Preaching Good News, whilst bad news keeps rolling into the inbox, day after day.  With some encouragements, such as the increasing insight that almost all the changes advocated to mitigate climate crisis come with substantial economic or wellbeing-related benefits.  

 

The jury’s out on the balance here, but radical change can make for a better life all round. And when you also begin to see things differently, your real experience will be that they are different. Greener. And even.... better. 

 

But how to let go of what you have come to rely on? No room for complacency anywhere at all!

 

When has the development of vision not been a major calling of the church?

 

One of the tasks in the job description is to develop some appropriate form of environmental chaplaincy to take over when my term comes to an end. Reflections so far point in the direction of the acute  need for something like this role to continue, or indeed, to be expanded, though a formal role would need to find the appreciable funding and denominational backing that makes the current role possible.

 

Chaplaincy, of course, is widely exercised by people who are neither ordained, nor  whose  main work is to offer religious leadership. But what might  be recognised as key gifts to exercise a catalytic ministry within Scottish churches and society? As something whose presence, though it has no direct power, nonetheless helps changes to take place?

 

My background  in studying both theology and language suggests to me some answers. 

 

Firstly, there is the idea of phonemes

 

When you learn a language, your brain is trained in recognising sometimes minute meaningful nuances which distinguish between one meaning, mood, or even just word, and another. I once spent a very intense week trying to teach an unfortunate French Businessman  English. By the end of each day, it seemed we were getting somewhere, but by the following morning, his ability to hear the distinctive sounds  - even “h” - had evaporated. 

 

An environmental chaplain needs to be able to hear the eco-phonemes of the Signs of the Times:  to recognise the mode of language of the Voice of the Earth, and perhaps also of those closest to it,  or suffering most immediately from the effects of climate crisis. Especially when these things just don’t register on the radar of everyday church life.   

 

In recent correspondence, a local church leader sounded completely baffled about what ECS could possibly contribute, as, barring a couple of enthusiasts,  “we don’t really have anyone  [in the congregation] with an interest in ecology”   Phonemes needed. And these emerge, as babies learn language, through immersion and repetition. Which is what folk in local churches need to be able to work on. And what EcoCongregation, as a movement,  offers.

 

In the context of moral reflection, Dietrich Bonhoeffer’s trenchant criticism of “conscience” is comparable. A number of Christian traditions, my own included,  like to  be gently respectful of the ‘rights of conscience’. Others may go so far as to suggest that conscience is   ‘the voice of God’, setting you right when you go wrong, or at least convicting you, supplying the corrective of shame and  guilt when you know you have chosen to harm yourself or others.  

 

The UK has demonstrably  suffered an atrophy of human conscience in the movement which contributed  to the brexit vote, and  the accompanying seeming moral permission to dig in and nurture what previously seemed to be unacceptable attitudes to nation, race, and the neighbour. It’s hardly surprising  that among the Brexit Party’s few policy statements, we can discern  ( see if you can find any policies here )an antipathy to  ‘being told what to do’ by advocates of climate action. This attitude seems also to be rife amongst supporters of some candidates in the Conservative and Unionist Party leadership election. 

 

How can the signs of the times be so glaringly obvious, and yet so easily disregarded?  Back to the extreme situation of Bonhoeffer, who was surrounded by very nice well-meaning people whose conscience was nonetheless not triggered (in time) by the evil around them.  Even if they were nice people, it’s still evil.

 

An acceleration of conscience-events and phoneme experiences  started happening to me, (actually, alarmingly late), after learning I had been appointed. I began to hear bells ringing, chiming in the everyday  mainstream  liturgies and prayers of the churches, with the immersive partnership of God with Creation.  It’s there in full view. And yet, nice Christian people, our sisters and brothers, our neighbours will still retain their bafflement about what Christianity “has to do with ecology”.  Bear with them. They’re your flesh and blood.  They are who you are. Even if they make, or infuriatingly refuse to make, obvious decisions.

 

All the more reason, then, to promote the subversive “world and sacrament”  mission of EcoCongregation Scotland, to do, for congregations, what getting this job did for me: a wake-up call, to awareness, to the new edification of Christian conscience. Have the courage to irritate your neighbours until they  budge. If a congregation can own the identity of being a registered  Eco-Congregation, then fruitful awareness and readiness to change can readily  follow.  As it is following, alarmingly and embarrassingly late for me. Of course we’re not the only way. But we’re real. And we’ve just begun.

 

Finally, look at how you tell the story. Throughout my career, I’ve enjoyed the teaching possibilities of colour : clergy shirts that reflect the seasons, preaching stoles that bring in themes. like the desirable harmony of creation and human action. When I haven’t found what I’m looking for in the hymnbooks, I’ve written new words  to old and very singable tunes. And now and then, I make wee film clips that take ideas further .These have been some of the games I’ve been allowed to play.
“But”, -  no, that “but”needs to be bigger  needs be bigger:

 BUT if that’s not your thing, then  Please don’t copy me, because it’s you yourself who are the best resource for environmental ministry. Play the games you’re good at yourself. As the fisher-folk fished for people.

 

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Of course, there are costs: along with the joy of finding beauty, spiritual depth and encouragement in much  traditional material, much of the fond and lovely material connecting faith and Creation, presenting it as a ‘gift’ from God or deriving comfort from its eternal resilience,  begins to look out of date or irrelevant, just as some things which seemed long out of date, or as with apocalyptic passages, simply too “scary" (as a theological educator recently put it) now find a new meaningfulness.  

 

 

Thank God for exciting times!

The Flying Scotsman Bible.

https://www.ecocongregationscotland.org/uncategorized/the-flying-scotsman-bible/attachment/flying-scotsman-sheep-10/#main

 

(Sorry for current hiccup with inserting pictures)

 

I happened upon a grand old lady (as people like to style the gender of masculine named locomotives!) the other day. After an informal visit to a church, I dropped by at the Bo’ness and Kinneil (preserved) railway, and there, like a great simmering kettle, was the 60103 Flying Scotsman, resplendent despite the subdued  BR livery that she is currently sporting, attracting nonetheless the reverence due the oldest mainline working locomotive on Britain’s tracks.

 

Every panel and pipe shone, no dents or scratches: none of the ‘cellulite’ that creeps into the bodywork of workhorses with fewer armies of adoring fans. Looking, of course, rather different from when she first steamed out of the Doncaster engine sheds in 1923. Re-numbered, with a different livery, thoroughly renewed inside and out, even her face is changed by the compulsory addition of  smoke deflectors to channel the smoke and cinders at high speed.  She ran with a bell and cowcatcher in America, which are of course now absent.

 It’s easy to lose count of the alterations and renovations, as well as “restorations”, reversing technological advance for the sake of “preserving” what she had been, let alone those grim years lying around dismantled in the NRM,  that this particular much-loved fossil fuel vehicle (ouch) has been through. And to ask, with reluctant scepticism, whether there is any point in claiming that ‘she’ is at all the same ‘engine’?  And although everyone likes to say that the locomotive was ‘designed by Sir Nigel Gresley’, a full list of those skilled engineers who have had a hand in it would fill up your screen.

A television documentary put this iconoclastic question to an enthusiast, who faced it honestly, head on: whilst much of the metal has been replaced, or even  functional parts  (like the double funnel) swapped in and out so many times, he was confident that the ‘spirit’ of the Flying Scotsman lived on convincingly and meaningfully. Even seeing her simmering in the sidings at Bo’ness, let alone thundering across the Forth Bridge, you’d have to be the most boorish of locomotive atheists to disagree.

 

This encounter came after a struggle with Scripture: John Chapter 5. If you check online at Biblehub , you’ll find that 16 English language versions are on offer for verse 4. Move to verse 5, and you have a choice of 28. As it happens, the story of Jesus’ intervention  with the question “Do you want to be well” only makes sense if verse 4 is included, with a mention of an angel who intermittently troubles the waters of the pool of Bethesda/Beth-Zatha.  The angel verse is authenticated in a very important manuscript which was authoritative for Martin Luther and the King James Bible, though seems to be absent in earlier manuscripts. This does not in itself mean it is either inauthentic or a later addition, though some scholars would lean in that direction, and editors of modern-language Bibles exhibit, perhaps an embarrassment both about folk religion and indeed about angels, which is foreign to all the Gospel writers. That’s why you find it in some versions and not others. But is it, or isn’t it “the Bible”?

 

Maybe the Bible is not far from the Flying Scotsman: inspiring awe, joy and wonder, a spirit of continuity, maintained and re-thought by thousands, and reinterpreted by often very valid agendas. Having had the additional scandalously iconoclastic thought of what might be the implications of a fossil-free steam loco ( e..g. water heated by hydrogen), I also ask you to consider what the Bible needs to be, to help us discern what the continuing identity of the Holy Spirit is saying to us today. Which parts do we take or leave or re-shape?  But whatever we do, it helps to be honest about it. “My version IS the Bible, full stop” does violence to the Bible as dynamic and interactive resource for relationship with the Word of God.

 

In the event, I decided to acknowledge the place of the angel in the story, which, as noted, adds both coherence, and helps us understand that Jesus did not claim any sort of personal monopoly on healing. Neither should we. It also sets certain ‘miracles’ in perspective, but also the importance of letting the church be the church, letting mystery be mystery. The mystic and the realistic are complementary, not at odds. The deep  rationality of spirituality, and the experiential power of story help us more fully to grasp the deep currents of change that are vital to our survival in this age. 

 And when the churches  face up to the need to convince themselves to make changes of policy (including financial)  and liturgy in the light of the Climate Crisis, they perhaps might reflect on what it means to work with the continuing  Spirit of their own identity, rather than falling back on facts and figures unadorned by narrative or passion. 

 

Be church, not just committee.  Full steam ahead.

 

 

Faith in the thicket

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I wonder if you’ve ever had the experience:

 

Atheists, agnostics or secularists taking the ‘Dawkins’ line of telling you what they think you ought to believe, and having set up this particular straw man, expecting you to be intimidated as they proceed to attack and dismantle it?  

 

It’s important to be able to say with confidence, that you don’t believe in the useless, petty,  and obnoxious god they don’t believe in! 

 

Nor in the fluffy bunny!

 

Nor indeed, in a faith hostile to and domineering with regard to  life and natural ‘resources’. Though such assertions frequently go unchallenged.

 

You don’t believe in that...

 

But do you?  Or do you think you ought to?  Is there some voice in the back of your head?  

 

As a grassroots minister, I  sometimes wondered if I were continually at war, in preaching,  with the Sunday-school teachers of half a century or more before, themselves passing  on, with less than reflective obedience, what they had received.  Please, if, today  you are introducing children to Christianity, immerse them in Creation, and in wonder!

 

But for now:

 

Was there ever a time when the narrative of the danger to life of avoidable human destructiveness had more coherence? Or indeed, the peril  of idolatry: the lethally misleading worship of false gods?

 

Catastrophe repeatedly seems to be built into the way the world works, when pushed too hard, and  disaster, unsurprisingly,  frequently linked to human behaviour, stupidity, greed and injustice. 

 

Surveys of prehistoric  Britain show that  ecological collapse through defoliation has been well within the capability even of less technological societies.  We’ve done it before.  We should take note. And I might speculate (wildly) that the importance of sacred  trees to the spirituality we dimly glimpse from afar to the ‘druids’, described by writers from the hostile,  invading,  Romans, and even mentioned (by attribution)  by such as St Columba, should not be underestimated.

 

Returning to more easily attributable thoughts....

 

A sense of ‘you have been warned’ pervades the whole of Scripture. (And, incidentally, not just in Christianity, but we’ll keep the word-count down for now.)  I can’t think of any instance where a bolt from the blue arrives because God had a bad hair day, though the Book of Job - and indeed much of the teaching of Jesus - goes out of its way to disconnect genuinely ‘natural’ processes from any sort of ‘no smoke without fire’ argument.  The planet always has its own agenda.

 

Creation becomes the  more alarmingly irrational when we pretend that it came into being for us, or that we are the centre, the pinnacle and purpose of the universe.  Mainstream Christian  critics of ‘anthropocentricism’ concur.  Maybe  even that  “big word” isn’t strong enough: ‘anthropolatry” - the idolatry of the human might be more like it, though even that, it seems, is a mask to the idolatry of the injustice of the Market, ( mammonolatry) itself a human invention.

 

Not that human beings are at all neglected in the stories of our faith. Humanity has and evolves a place and purpose in the management of the Garden. 

 

Is the Incarnation “for us”? Or just the Cross? And how wide or how exclusive is the “us”? Every time  I try to pin down provision reserved only  for human life, it involves a mental pruning of the wide web of Life. Of the thicket, the brush, the forest of intimate connection with the rest of Creation.

 

There’s realism in  the poetic Book  of Job: the processes of the earth are not determined by humanity, though we are now effectively  at war  with “laws that cannot broken”.  I wonder if this might seem ‘gloomy’, but it looks as if living well and with justice is not automatically “rewarded” by prosperity, (for  that is the fallacy of ‘Prosperity Gospel’ ) though self-destructive behaviour and pig-headedness and complacency, with regard to warning signs, lay cataclysmic foundations.

 

God the Creator also repeatedly does time as God the Mitigator: what matters is not the wrath or anger of God expressed through cataclysm, but the safeguarding of the seeds of life, in partnership with faithful, and invariably far-from-perfect people. We find God picking up the pieces after tragedy, rather than bringing it on.  But also in the tears of Christ, seeing it coming.

 

 

Do you find, in the Garden of Eden story of Genesis, a vindictive overlord, or a God creatively limiting damage?

 

Do you find in the story of the Great Flood someone who has thrown their rattle out of the pram, or who  in the face of damage done to the planet holds on to life through partnership with people who will listen?

 

Do you share in the terror of Isaiah that God cannot be contained either in temples or ideas, but rather that God’s glory fills all Creation?

 

And are you able to  hear, in John 1:14  That the Word  became flesh, rather than, in the first instance, only human?

 

Ah well, this is a speculative blog, rather than a PhD thesis. But if you’ve begin to question some of what imprisons and enslaves  us as Christians, and liberated from the feeling you need to defend what turns out, in the end, to be inauthentic, then it’s worthwhile .

 

I believe.... we should pray and think about what we believe.

 

And maybe, as Abraham looked up and found in the thicket, confirmation both welcome and disillusioning,  that a God worth believing in does not require sacrifice of what we should love, a way forward may be found. 

 

 

 

Cut the crap: the Brand of Hope

 

“...The church is big and influential enough to be a significant part of the solution to the current crisis.”

 

This was the recent  banner headline for the recruitment webpage for a ‘sister’ Christian organisation. 

 

I do have a problem with this. 

 

The language still conveys a less-than-fully honest confidence in a “fix-it”  ‘solution’, rather than a creative  approach to an enduring  and already ongoing  crisis.  

 

Relying on  this sort of strapline, we won’t be transforming ourselves as the church into what we need  to be for the damaged  world, because we’ll just be buying into doing things the old imperial way.  

 

It’s in our weakness, our differentiation from “might is right” that our strength, and our prophetic ability to speak truth to power, will lie.

 

We don’t defeat empire by being empire, because empire is seductively expert at co-opting.  

 

(As an example in passing: if you ever get invited to a Royal Garden Party, see how republican you feel by the end of it! Wow, what graciousness, what  wonderful tiny sandwiches....)

 

 

And yes, when we, as churches, do  engage with the mighty industries which already plan to continue selling us extinction and climate catastrophe, we need to do so with the spiritual and moral authority we have as churches, rather than as pathetically insignificant shareholders.

 

And we need to be honest about our own  hypocrisy and imperfection: we fly, drive, drop plastic, and all the rest of it. The distance of repentance we ourselves  have to travel should not be allowed to silence us. Because if we waited to put our own house completely in order, there would be no voice to speak that truth.

 

That we, as “people of unclean lips”, can nonetheless engage with  people of unclean lips, is hopeful and wonderful.

 

Whilst hope, and its sustaining, is a vital part of our work as churches and as Eco-Congregation Scotland, misleading ourselves and others about the magnitude of what we face, is not. 

 

Not, as in distant memory,  the ‘Band of Hope’  but the The Brand of Hope we’re after is a deep and durable one.  We are a passionate, -  and yes, joyful  - movement, because realism sets us free to the profoundly defiant power  of joy. 

 

(I’ve already had a piece I worked hard  on for a church ‘pulled’ for being ‘gloomy’, but this blog is a place for free reflection. For being realistic, not ‘gloomy’. And if the blessing of “dark humour” is part of it, then bring it on!)

 

We are perhaps  the first age of humanity which has swallowed, hook, line, and sinker,  the assurance of Satan to Jesus that ‘angels will bear you up, lest you strike your foot against a stone’.  We have already jumped off the parapet, and wonder what’s keeping those angels. 

 

I’m not ruling out the odd branch sticking out of  the cliff on the way down, though.

 

We are a  culture cherishing  a wholesale denial of cause and effect, grounded not even in a twisted, naive faith in God,  but in the blinkering tyranny of unlimited greed and growth. 

 

I’ve already noted the ‘greenwashing’  of the job-title of the UK “Minister of State for Energy and Clean Growth”.  

 

For it’s the idolatry of growth, and the enforced lie that business as usual can continue with a bit of ‘green’ tinkering, that continues to break the “laws that never shall be broken”.(cf Psalm 148).  If we’re attentive followers of Christ, then we do not pretend Sky  and Earth will not  pass away. 

 

The promise to Noah was that if rising waters destroy, it’s not God’s doing. Again, naive and decontextualised reliance on that sort of promise, is putting God to the test.

 

Our species (and perhaps the asset managers of some Christian organisations)  have presumed to disagree with the God who in conversation with Job, cited the invincible strength of Creation in the Leviathan and Behemoth: and something obscene and blasphemously out of balance has resulted, where other species die out, not in God’s good time of ‘seedtime and harvest’, but wholesale

 

(Of course, since we’re not creatures like the other creatures, we might be sad, but we’ll be safe - or will we?)

 

It’s the most perverse reading - if they bothered to read - of  Jesus in Matthew 6: 34 

 

’Do not worry about tomorrow’.... 

 

because it disregards the  “- κακία -“ (genteel translation) troubles” or perhaps, given the way language often  works, the ‘crap(speculative translation) we’re up to our eyes in today. If you don’t deal with today, there won’t be a tomorrow.

 

 Whether we’re also living out the gullibility of Adam and Eve, that ‘you will be like God’ needs more reflection. 

 

I looked at the selection of medieval gravestones in St Andrews Cathedral recently:  pretty well all of them had some variation on the words “memento mori” “remember that you will die”. 

 

That’s not gloomy, but part of what we need to know to live well. 

 

To know that everything we know does have an ending, which would be fine. 

 

How would we behave if we were more conscious that this “day” could be  our last?  

 

Guess what....?

 

Some, perhaps, would react  with despair, some with hope and compassion. Which itself transforms every situation. 

 

 

We seek a Life Appropriate to the Age, and the church, not the empire, that God call us to be, for God’s glory and the good of Christ’s beautiful, crucified, creation.  In joyful faith, we seek the Way, because the solution  is not yet  in sight.

 

Hallelujah anyway. Amen.

 

 

Church and Community Orchards Twinning

We are looking for four churches in Scotland to take part in an orchard twinning project with churches in Hungary.  The aim is to learn from the inspiring Plant Native Fruit Trees in Church Gardens project in Hungary that has planted hundreds of orchards across the country and won the ECEN Roman Juriga Award in 2018.

We want to inspire church and community orchard planting in Scotland.  Planting fruit trees is both a symbolic and practical expression of care for Creation.  It is a recognition of the fruitfulness of Creation and a source of healthy food; an orchard requires care and nurture to thrive; and with care will enhance green spaces both for humans and wildlife, particularly in urban areas.

To do this the Church of Scotland, Reformed Church in Hungary are working together with Okogyulekezet (Eco-congregation) Hungary, Eco-Congregation Scotland, and a UK charity The Orchard Project.  The project is part funded by the European Christian Environment Network (ECEN) but churches who wish to be involved will have to make a significant commitment of time, effort and in some cases a financial contribution.

Who is eligible?

Any Eco-Congregation in Scotland may apply, however we are primarily seeking congregations in Edinburgh and Glasgow. We would like to involve priority area churches in urban areas and will seek to find match funding where necessary to enable churches with limited resources to participate.

To take part you must have access to land suitable for an orchard, be prepared to work with a Hungarian church partner, including travel and providing hospitality and make a long term commitment to look after an orchard. For more information, please request an ‘Eligibility Check’ document.

Planning, and training and will be provided by The Orchard Project, a charity with staff based in Edinburgh and Glasgow.

If you are interested please get in touch.  Although we can only provide financial support to four churches it may be possible for other churches to informally join in some of the training and events – so do get in touch.

Contact: Paul Williams

email: pwilliams@churchofscotland.org.uk, tel: 01312402277.

Christ and the Tree.

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[Image: a happy bird feeding on the Tree of Life, surrounded by runic script, quoting the poem] .

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Once before I have mentioned  the Ruthwell Cross, which, in stone, and with the clout of history, presents the fellowship of Jesus with wildlife in the wilderness. 

 

It’s an even more fascinating pile of rock, in that, incised on one of the faces of a cross, presented very much as a tree of life, and a habitat for God’s creatures, is a quote (for Celtomaniacs, wow: it’s in runic script!!!!) from the moving Anglo-Saxon poem ‘The dream of the Rood(the Cross)’.

 

The poem has been part of my own journey to faith. 

 

Before I came back to Christianity in my twenties, this poetry, completely unexpectedly,  reached out to me. 

 

It’s doing so again, after the retreat I co-led on Iona.

 

 Studying Anglo-Saxon as a subsidiary  in my German degree, ‘The Rood’  had leapt out at me with an unexpected power, not only in the contextualisation of Christ as a ‘Young warrior’,( though crucially, one who powerfully resisted all pressure to destroy his enemies) but also the predicament of the ‘Forest -Tree’ itself:  viciously torn from its forest home and coerced into being an instrument of torture.... 

 

....Which is what humankind does daily with the ‘resources’ of Creation. We use good things badly. And neglect even to use bad things well.

 

In ‘The Dream’, The central words and image of the unity of Christ with the Cross itself (Crist waes on rode) ironically achieved by human evil,  let alone  the weeping of all Creation, (Wēop eal ġesceaft) - for human mourning cannot be sufficient...... these are staggering ideas.  

 

That violence, both against Christ and against Creation, drives these closer together, to the extent that we cannot evade the concept of the ongoing  Crucifixion of Creation. 

 

Whatever/whoever suffers, is the concern of Christ crucified. 

 

This  adds powerfully to a theme of how, through the instrumentality of human action, and perhaps despite it, God’s will might nonetheless be seen to be done, in the one who was welcomed by branches and nailed to the tree.

 

In the nailing of Christ to the Tree, we find we have nailed the Tree to Christ. We cannot henceforth contemplate them in isolation. We cannot follow Christ and neglect the life of the Earth.

 

In the final lines of the poem, the solidarity of the ‘tree’ with Christ continues,  searchingly, after the resurrection, in the question of who might be prepared to put their own life on the line in response to the harm that is done to the world.

 

Perhaps the ‘Sheep and Goats’ speech from the Risen Christ, of Matthew 25 takes us, with the logic of preaching, a little further. And science, apart from mediating  the warning voice of the Earth in climate crisis, also confirms the extreme level of kinship of all life, including us, down to a celular level and beyond.

 

Thus, when you see the Creatures of God in distress, and respond, you respond to Christ. Whether you know it or  not.

 

After Easter, keep it mainstream!