Wild Lectionary is for those who want to preach on climate justice themes. In scripture, landforms, skies, waterways, and creatures are transformed. In the world around us they are transformed as well by the advancing global climate crisis. Repeatedly we are called to attend to the wisdom of the more-than-human world. Each week a different contributor offers commentary on the lectionary readings, suggestions for preaching, and links to additional material. We hope you will use and share these resources.
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We are hoping to keep this resource going year-round. If you are interested in collaborating, e-mail Laurel.
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For preachers who want to engage with scripture and with climate crisis here are some tools for approaching biblical texts.
Know and be rooted in your watershed. It has long been understood as good homiletic and exegetical practice to name your social location -the webs of relationship, power and identity which influence your approach to and understanding of scripture. It is perhaps equally important to be aware of your ecosystem location, how your experience of and connection to drought, harvest, storm, herding, and fishing are at play as you encounter these themes in scripture. What are the creature kin, the predators, the waterways, landforms and plants of your place and your heritage that help you to understand (or cause you to misunderstand) the Galilean fishing economy, the Cedars of Lebanon, the lion of Judah, the true vine, the Good Shepherd and the lamb of God?
Focus on Climate Justice. Credited to various activists from the global south, climate justice is a term that asserts that the impacts of global climate change and the work of responding to it are not borne equally. Racialized, impoverished, Indigenous, coastal and island peoples experience the greatest impacts while bearing the least responsibility and are at the forefront of movements for land defense, mutual aid, and corporate and governmental accountability (Gabbatis and Tandon, 2022). Bringing a climate justice approach to scripture means focusing not simply on “creation” or “the environment” but addressing the interrelationships between human and ecological exploitation, extraction, displacement, and inequity.
Apply Eco-Justice Principles. Norman Habel and the Earth Bible Project have identified six principles in scripture.
The Principle of Intrinsic Worth: The universe, Earth, and all its components have intrinsic worth/value
The Principle of Interconnectedness: Earth is a community of inter-connected living things that are mutually dependent on each other for life and survival.
The Principle of Voice: Earth is a living entity capable of raising its voice in celebration and against injustice.
The Principle of Purpose: The universe, Earth and all its components are a part of a dynamic cosmic design within which each piece has a place in the overall of that design.
The Principle of Mutual Custodianship: Earth is a balanced and diverse domain where responsible custodians can function as partners with, rather than rulers over, Earth to sustain its balance and a diverse Earth community.
The Principle of Resistance: Earth and its components not only suffer from human injustices but actively resist them in the struggle for justice.
Use an Eco-Feminist Lens. The Rev. Dr. Leah D. Schade “the eco-preacher” has developed four additional principles.
Focus on Earth-orientation rather than focusing strictly on humans, and particularly male humans. Read Scripture through a “green lens” to ascertain how texts may be oppressive or liberating to women, children, those most vulnerable, and the Earth community.
Proclaim the good news for both the human and other-than-human community of Earth. Analyze the impact and power that certain texts will have when preached in a community of faith within its ecological context.
Practice a hermeneutic of remembrance. Recover biblical traditions so that we can view the biblical story from an ecofeminist perspective, moving away from the inherent human-centeredness and male-centeredness of texts that assume subordination of Earth and women.
Engage creative actualization. Tell stories from Earth’s and women’s perspectives. Reformulate narratives lifting up the discipleship of equals among human communities and with our Earth kin.
Consider the Ecological Triangle of God, Non-Human Creation, and Humanity. Hilary Marlow proposes this alternative method of ecological engagement which allows the texts to speak for themselves. She asks:
What understanding does the text present of non-human creation (local or cosmic)?
What are the assumptions of the author about God’s relationship to the created world?
What effects do human actions have upon non-human creation and vice versa?
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It costs approximately $275 CAD for the work of research, writing, editing, coordinating and hosting one week of resources on Wild Lectionary. If you have appreciated this faithful climate justice resource please consider sponsoring a page or asking your congregation to do so. It is a gift that benefits so many.
Epiphany of the Lord, Epiphany for All Creation: Seeing Jesus in the More-Than-Human World
An epiphany is a moment when you suddenly feel that you understand — or suddenly become conscious of — something deeply important. The feast of Epiphany is about recognizing God’s manifestation; it’s that “ah ha!” moment.
Traditionally, the birth of Jesus has been understood in an intensely human-centered way. As the Nicene Creed states, “For us men and for our salvation, he came down from heaven.” But as the bad wise-men joke reminds us… Wait! maybe there is myrrh 😉
But what if Jesus’ birth was not meant only for humans? What if other creatures, other members of the created world, are also drawn into this great event? And what if being human is always already a state of being woven into the whole community of creation — a community yearning not only for salvation, but for justice and flourishing for every creature?
Genocide, Refugees, and Creation’s Praise: 1st Sunday of Christmas Year A
While it is irresponsible to skip this week’s Gospel, holding it in conversation with the other readings for the day proves tricky. Isaiah and Psalm 148 are filled with praise for God, Hebrews casts Jesus as the high priest and sacrifice in his perfection, and the Gospel casts Jesus as a first century Moses, complete with genocidal acts by a powerhungry ruler. And that’s just the biblical take! Creation’s praise of God calls us out of our human-centric approach to life, even as Isaiah and Matthew call us toward the most vulnerable and the communities and peoples God loves. Today, world leaders talk about “peace”, but bullets and bombs still fly and people still starve. Where is the Good News? Maybe that’s not the task for today. Maybe it is enough that God is still with us and we do not face the horrors alone.
Dreams Pregnant with Possibilities: Advent 4 Year A
While this week’s readings are pregnant with pregnancy, bodily autonomy, believing what people say about themselves, reproductive and climate justice are apt focuses all year round. While delicacy and context play a big role, especially when preaching and readings touch on pregnancy, they can be extremely life-giving when preached well. Advent, especially this final Sunday of Advent, is also a time for dreams, and not just Joseph’s. Dreams for the world and for ourselves are ready to take root as we anticipate love incarnate in our world.
Crocus and Reed: Advent 3 Year A
The lections for Advent 3 are indeed “blossoming abundantly” with what Dong Hyeon Jeong calls vegetal wisdom and Robin Wall Kimmerer calls the intelligence of plants: the blooming crocus, desert plants lush after inundation, sown crops waiting in the soil, a reed in the wind. All of these plants contribute to a composite vision of the goodness, thriving, and justice that God desires for all creation—plants, animals, the hungry, the disabled, the impoverished, the imprisoned. Goodness that stands in sharp contrast with the harms of empire, extraction and accumulation.
The Great Flood of Advent: First Sunday of Advent, Year A
This Sunday we light the first candle of Advent, hope. It is during Advent where we slow down and reflect on the past year. It is also a time of waiting, waiting for the coming of Jesus. In the Gospel of Matthew, the writer points to the coming of the Son of Humanity and compares it to the flooding of the earth during the time of Noah (Matthew 36:37). The Great Flood and Advent are both “a coming.” (Julia Gatta. Life in Christ: Practising Christian Spirituality. Pg 109) The word advent is derived from the Latin word adventus, meaning “coming,” which is a translation of the Greek word parousia. (University of Portland. Did you know: Meaning of Advent.)
We are grateful to the sponsors who make Wild Lectionary possible:
This program is made possible through a Vital Worship Grant from the Calvin Institute of Christian Worship, Grand Rapids, Michigan, with funds provided by Lilly Endowment Inc.