Marsh Chapel Sermon Archive

By Marsh Chapel

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Luke 24:36b-48

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Good morning! It is such a pleasure to join you from the pulpit today, and I am so thankful to Dean Hill and the rest of the Marsh Chapel staff for this opportunity to be with you as a preacher. You may have felt slight déjà vu with the gospel reading that was just expertly read by my very own father, Rev. Raymond Hittinger. In fact, if I were a cruel preacher, I might put you all through a pop quiz as this week’s passage from Luke is SO similar to the passage read last week from the Gospel of John. Jesus appears to the disciples on the evening of what we now celebrate as Easter Sunday. But in Luke’s account there are major differences. There is no Doubting Thomas as John describes. Instead all of the disciples share in doubt as well as fear. The disciples in John’s account are oddly not afraid when Jesus appears to them; they are joyful. Luke’s account actually seems more plausible. The disciples are more than just frightened by Jesus’ appearance, they are startled and terrified. And rightly so – dead things are supposed to stay dead. Despite Jesus’ allusions to the fact that he would fulfill the scriptures through his resurrection before his death, the disciples, like so many times before, just don’t understand what is going on.

Unlike in John’s account, it is not the disciples who ask to touch Jesus to better understand why he is there. Instead Jesus offers his hands and feet to the disciples, not only to see but to touch. Commentaries on this passage suggest that Jesus inviting the disciples to see his body is for them to recognize that it is him. The invitation for them to touch him is so there is no misunderstanding – this IS Jesus, embodied in front of them. He is not some other person or a Ghost, but is fully resurrected before them. He is a manifestation of a transitional period between the historical Jesus and his ministry on earth and the Christ of the future who will reign in the heavenly realm.

Even with this information, even in their joy of recognizing that this truly was Jesus who had just died two days previously, they were still in disbelief. They experienced an existential disruption by holding in tension the appearance of Jesus before them and the knowledge that he should be dead. While Jesus tries to comfort them by both eating and repeating the words that foreshadowed his death and resurrection, they still do not fully understand what will happen now and into the future. There are hints of the Jesus they once knew but also indications of the figure of Christ that is just beginning to form. They stand at the precipice of this liminal state, doubting and rejoicing at the same time.  Not knowing what to do next, Jesus must tell them what the Scriptures indicate will happen. The disciples are not actively participating until Jesus opens their minds to the Scriptures, but even this action is passive on their parts. Paralyzed in the paradox of fear and joy, the disciples cannot utter any words or contemplate what this reality means for their futures without Jesus.

We are a few days away from Earth Day – the time of year when we’re encouraged to be hyper-aware of our sustainable actions and to show that we care about the environment and the future of Earth.  Here at BU, our enthusiasm for bringing awareness to the environment and its crises is so great that Earth Day has been expanded into a series of events that extends a little over a week (Earth Week +, we call it). Earth Day and Earth Week celebrate the beautiful things about nature, encouraging us to learn about current environmental crises, and hopefully taking on sustainably minded actions. The celebration of Earth Day contains elements both of celebration and of apprehension, reminding us that as we embrace our interconnected existence with the rest of the planet, we also carry a large responsibility in acting in sustainable ways.

Perhaps the most pressing and in some cases contentious environmental issues in our global context today is climate change. Climate change, for some, is controversial. There are people who believe that it is not real, clinging to the argument that the climate change we are experiencing is only a natural phenomenon that is not influenced by human actions. Others hang on to climate change’s outdated moniker, “global warming” to describe it, giving the false assumption that every place on Earth must experience warmer temperatures for climate change to be true. I’m sure some of you experienced something like this during this past winter’s snow…I know I did: “So much for global warming, eh?” Or maybe you saw the video clip from C-SPAN of Senator James Inhofe from Oklahoma on the floor of the Senate with a snowball back in February, arguing that because Washington D.C. was experiencing record cold temperatures, climate change could not be real. One should note that Senator Inhofe is also the chair of the Environment and Public Works Committee, meaning he is partially responsible for making decisions about how our country as a whole will respond to climate change. Or maybe you heard about how the Florida Department of Environmental Protection has banned the use of the phrases “global warming, climate change, and sea-level rise” to limit any unwanted attention brought to their projects, mostly as the Governor, Rick Scott, is also an avid climate change denier.

You might think that the easy connection to draw between these climate change doubters and today’s Gospel is obvious – both the disciples and these people share in disbelief over something that is right in front of them. You may go so far as to call these individuals doubting Thomases – people who feel that there just isn’t enough evidence to convince them that climate change is caused by human activity. But, I would argue that the denial experienced by the disciples is something radically different than the climate change denial that is currently present in our country. It’s a difference between carrying a tension of joy and terror which leads to disbelief on the part of the disciples, and a willful ignorance, or influenced interests, on the part of those who deny climate change.

The Bishop of the Episcopal Church, Bishop Katherine Jefferts Schori, has recently publicly stated that climate change denial is sinful, whether it is spurred by willful ignorance or for political gains. Sinful. Not wrong. Not ignorant. Not backward. But sinful. By those mentioned above either refusing to believe the facts that have been presented by scientists or being swayed by political interests, including the fossil fuel industry, they are committing sin. They are turning away from the severe impacts that climate change is creating around the world and failing to consider the larger impacts on nations that do not have the infrastructure available to address possible disasters on the horizon. They value economic gains and a continued status quo instead of facing the reality that we must make drastic changes in our ways of life to prevent further damage to the planet and to prepare ourselves for future changes in the climate. Ignoring the problem will not make it go away. As the epistle writer of 1 John tells us “Sin is lawlessness.” Luther interprets the idea of sin as lawlessness as creating a stumbling block for one’s neighbor. It is insisting on one’s own way. It is failing to love one’s neighbor. This interpretation only serves to strengthen Bishop Jeffert Schori’s argument; in climate change deniers’ actions in pretending that climate change is not happening they are asserting their own way without consideration of those who may need the most help.

Climate change is not a belief. It is a reality. When asked to give her elevator pitch on climate change, science historian and Harvard Professor Naomi Oreskes states the following:

“It’s simple. It’s basic physics and chemistry…that we have known since the 19th century. Carbon Dioxide is a greenhouse gas. That means that it’s relatively transparent to visible light, but relatively opaque to infrared. Or to make it even simpler; light comes in, heat gets trapped. So if you put more carbon dioxide into the atmosphere, more heat gets trapped. And sooner or later, the earth has to warm up. That’s basic physics and there really isn’t any other possibility…That sooner or later has passed, and here we are.”

Dr. Oreskes cites that as early as the 1940’s and 50’s scientists were speculating that at some point, they weren’t sure when, this warming was going to take place. We’ve now hit that point of average global temperatures rising. The overall temperature rise then leads to changes in the Earth’s climate, creating new, and sometimes, more intense weather patterns. I won’t bore you with the complex science explanations of how climate change actually works in altering weather patterns (after all this is a sermon and not a lecture) but there is plenty of well-researched information available on the topic with which the majority (97%) of scientists affirm the reality of climate change.

However, just because we know that climate change is real does not always mean that we know the best way to handle its realities. Scientists predict that the impacts of climate change will be devastating for our global ecosystem, and those who live in the poorest nations will face the greatest challenges. Rising temperatures will not only affect weather patterns to create storms that will result in devastating consequences, but weather patterns will also affect people’s access to clean water, food production, and erosion or disappearance of land, especially in small island nations. Developed nations, such as the U.S., possess wealth and ability to potentially handle some of these situations, but developing nations, those which, in most cases, are least responsible for climate change, will likely feel the greatest impacts and have very little means to respond.

We are even starting to see some of the effects of climate change in our own context. As I mentioned before, we experienced the snowiest winter on record in Boston had and record low temperatures. California is experiencing a historic drought, which not only affects residents’ access to clean water, but also impacts the rest of the nation as California is the largest producer of much of the produce that the country relies on.

I traveled to California for a conference on climate change in February. Aside from my joy of escaping our snowy cold winter for sun and temperatures in the 70s, the realities of the drought hit me as soon as I arrived at the conference. The majority of the people attending lived in California, and the theme of the conference was “Why water is sacred,” pinpointing their experience of drought as an effect of climate change. After years of increasingly severe drought, the past year has been a tipping point to create the worst drought situations that California has ever seen. I soon had to alter most of my behaviors I take for granted here (but probably shouldn’t); taking no more than 2 minute showers (turning on the water to get wet, turning it off to soap up, turning it back on to rinse off), eliminating “wasteful flushing,” and overall being much more cognizant of my water usage with every interaction.

The first night there, in our very first session, many of us were devastated by its end. The presenter set forth such a picture of doom and dismay that it seemed pointless to even try to do anything to address climate change. Those who attended felt completely depressed – why did we bother to come to this conference to discuss how the church needs to respond to climate change if there’s no point? Often, when people encounter the projected shifts in climate and the devastating effects that we will most likely see in the next hundred years (drought, flooding, superstorms, and destructive hurricanes, to name a few) they get overwhelmed and depressed by all of this information. The systems that are at play seem too large to challenge and the solutions seem too far out of our grasp to be made into realities. We are paralyzed in our fears about the future and our abilities to create change even with the knowledge that we have gained about the problem. A paralyzing paradox of knowledge and fear. We too, like the disciples encountering the risen Jesus, are in a liminal space between the causes and effects of climate change, looking for answers to guide us forward.

We might ask ourselves, “What can I do?” Or rather, all too often we are swayed to ask “what can I do.” Not that there’s anything wrong with that question on the surface. We should be questioning our own actions, but we tend to get stuck in only looking at what we do as individuals. Our country places a great deal of emphasis on our abilities as individuals which leads to us understanding ourselves as isolated entities. Climate change, as such a large complex issue, only worsens our anxieties when we think of its challenges as something that we have to overcome as individuals. Our paralysis in the paradox of the knowledge of climate change and uncertainty about what to do next is only exacerbated by our assertion that we must do it alone.

Bill McKibben, the founder of 350.org and famed climate activist, gave a talk on climate change at BU this past week. One of the most poignant things he shared about advocacy for climate change was this, “The most important thing you can do as an individual is to not be an individual. Come together.” Facing the realities of climate change can seem less insurmountable if we join together in creating opportunities for resiliency. That’s what happened at the conference I attended in California – after the initial evening of feeling distraught, the next two days together enabled us time to have conversation and make connections with each other across denominations, regions, and even areas of interest to help each other in developing plans for our ministries to take on the burdens of climate change.

Another one of the ways that individuals have come together in a big way in the last year was the People’s Climate March that occurred in New York City on September 21, 2014. I was fortunate enough to be one of the 400,000 people in attendance for that march which flooded the streets of downtown Manhattan. The march was in response to a meeting by the United Nations’ Climate Summit of world leaders in order to show popular for action against climate change at a global level. The amazing thing about the march was how it enabled people to come together in support of climate change action from various perspectives. It showed how climate change has already impacted many of our lives, and how we’re not willing to allow global political forces to continue to ignore these realities as global citizens. Even though we may all have come from different perspectives – religious, medical, education, worker’s rights, etc. – we were all united by our desire to draw attention to climate change itself and show how all of these issues are connected to one another.

Coming together in community is not foreign to us as Christians. In fact, it is one of our primary ways of being.  We are called be brothers and sisters to one another in Christ and to serve each other in God’s love. Reflecting on today’s Gospel, the disciples are not encountering the risen Christ on their own in Luke’s account. They are a community joined together to share in this period of perplexity, and will later go on as the community of Christ to proclaim the Good News to the rest of the world. There are no individual actors among the disciples in this story – not like in John where Thomas is singled out. All of the disciples are facing the challenge of the reality of Christ together. As people of faith, we aim to seek justice and righteousness in the world for everyone, not only for ourselves. Again, turning back to the scripture from 1 John read today, “Everyone who does what is right is righteous, just as he (Christ) is righteous.” We are called to do “what is right” in all situations, and in this case, “what is right” is to recognize the major injustices which will be created by climate change and attempt to ameliorate them as much as possible.

In what ways will doing “what is right” take shape? There are no simple answers, unfortunately. However, hope can be found in the actions of climate activists around the country and world. For example, divestment from fossil fuel industries by colleges and universities as well as denominations has recently become an important means by which activists not only draw attention to the influence of the fossil fuel industry in various political and social institutions, but also encourage investment into alternative forms of energy. Additionally, some communities are focusing on forming alternative economies, such as time banking, which bring community members together in local economies that require less reliance on fossil fuels for goods to be transported. We are capable of being resilient in the face of climate change, and people are already laying the foundation for us to join in.

If we are to effectively address the issues of climate change, then we must find ways of being in community with each other at the local level (within our church and communities) and also at the global level through recognizing the ways all of our actions are interconnected and affect others throughout the world. Making connections with others expands our abilities to understand complex issues by seeing them from multiple perspectives and enables us to share our individual talents with one another to function in a more effective manner. By accepting the realities of climate change and seeking out opportunities to work together, we can eliminate the paradox created by climate change and free ourselves from its paralyzing effects. The disciples will eventually move out of the liminal state created by their disbelief in Jesus’ presence before them by the time of his ascension. Likewise, we must move out of our liminal state of uncertainty to be empowered by our knowledge and communal capabilities to seek justice and create a better, more sustainable future.

Amen.

-Dr. Jessica Chicka, Chapel Associate for Lutheran Ministry

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posted in The Rev. Dr. Jessica Chicka, University Chaplain for International Students on 04.19.2015 at 11:00 am

By Marsh Chapel

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Ms. Chicka:

Grace and peace to you from God our Creator and our Lord Jesus Christ.

As the Chapel associate for Lutheran Ministry, and a two (hopefully three) time alumnae, and a former musician, it is a great honor to be in the pulpit on Alumni Weekend, Reformation Sunday, and during our Bach series. After all, Bach was a Lutheran, even if the piece today is a Catholic Mass.

I’d like to share a personal achievement with all of you. Two weeks ago, I posted a Facebook status about forgoing the gym to eat an apple cider donut. That status received 51 likes. 51! That’s the most likes I think I’ve ever gotten on a single status update. It was a proud day in social media for me. As many of us in the congregation, I utilize Facebook and Twitter to update my friends, family, and acquaintances with the exciting, confusing, joyful, upsetting, and sometimes mundane aspects of my life. And I look to see what my other friends are up to, liking and commenting on their daily adventures and mishaps, keeping me connected with people I would’ve otherwise forgotten or lost touch with had it not been for social media.

I am at the elder end of Generation Y, the Millennial Generation.  A generation that has been able to engage with thoughts and ideas from all over the world through the internet. A generation that is accustomed to screens, would rather text than talk, and is not afraid to share information with others. A generation that is often referred to as the “Me” generation because of how frequently we reflect upon ourselves, and often what we expect for ourselves from society. A generation that can carefully craft and edit their lives to alter how others perceive them online. As a generalization, we are not well known for our humility or our privacy.

The Pharisee in the Parable today’s Gospel is an exemplar of orthopraxy – he does everything he is supposed to, and sometimes even more, like fasting twice a week. Can you imagine what his status updates would look like? His prayers are thankful, but they fail to show any sense of humility. In addition, he degrades those whom he perceives as sinners in his prayers of gratitude, setting himself up as one who should be exalted for his behavior. If he were truly humble before God, he would be able to relate and emphasize with the needs of those who are “sinners,” seeing them as human beings who deserve respect and may actually need his assistance, instead of setting himself apart from them.

The tax collector, on the other hand, exemplifies humility. He does not boast about his accomplishments or his status, he only asks for God’s mercy. He is an example of a marginalized member of the Jewish community perceived as a traitor because of his association with the Roman Empire. He is not expected to act in a humble manner, but in doing so in this parable emphasizes the importance of a humble attitude. Jesus uses the examples of the Pharisee and the tax collector to warn the disciples against becoming too full of themselves.

Much like the Pharisee, we have no problem patting ourselves on the back. To further our egoism, we anticipate those red notification balloons that let us know our friends “like” our statuses, or that we’ve been retweeted, or favorited.  We like, no, we crave attention from others. Sherry Turkle, MIT professor and author of the book, Being Alone Together, points out that our self-identity has become so closely tied with our online identity, that we've fallen into the trap of "I share, therefore I am."[1] She explains that we don't feel like we're living unless we're sharing our lives through some other media. We also have the ability to self-edit in an online world, meaning that we can shape the way others see us – leading others to never truly know our real selves if they only encounter us online. As a fellow alum of Boston University, Dr. Martin Luther King, Jr., would say, we suffer from the “Drum Major Instinct,” “to be important, to surpass others, to achieve distinction, to lead the parade.”[2] It’s just that today we have more opportunities to gain this recognition and receive feedback from others that let us know we are as important as we hope and think.

Humility, coming from the Greek word “humus” meaning ground or dirt, lowers one’s self importance. It is a challenging virtue to cultivate, especially in a society that encourages selling yourself and enables some of our deepest desires for recognition through immediate gratification systems, like social networking. Additionally, we’re told that as individuals we are responsible for our own futures, making it difficult to see that help from others and selflessly helping others is essential if we’re going to make it through our lives. We are relational beings and to refuse to recognize the other is to fail to fully live into our human existence.

Religious life has a special way of emphasizing the need for humility, especially before God. In worship, we set aside a time in which we humble ourselves before God – during the confession. Dr. Jarrett – how does today’s piece tie in with this idea of humility?

Dr. Jarrett:

Well Jessica, all these answers will be revealed in the first volume of my forth-coming book Humility: And I How I Achieved It.

Joking aside, I’m delighted to spend a moment with you to explore our musical sermon of the day. First I should say that any encounter with the music of Johann Sebastian Bach is as humbling as thrilling a prospect to any musician. Today, we present the first of four installments in our Bach Experience Series on his greatest masterpiece The Mass in B Minor. Long hailed as the ‘greatest piece of music of all time’, the B Minor Mass is something of a Holy Grail for musicians and music-lovers. In its pages, we find music’s apogee, a musical Everest and from these heights, we find that perspective only gained from awareness of the ultimate.

But let’s back up just a moment. Today we hear the entryway in this great musical cathedral – the Kyrie, with its three movements. Through its sounds, we are struck by the solemnity, the grandeur, the urgency, and the humbling scope of God’s mercy. And, in the second movement, as we implore Christ’s mercy, we find assurance of pardon in the ease and bounty of God’s redeeming grace through Christ Jesus. Cast as a duet for two sopranos, sung today by Carey Shunskis and Emily Culler, the joy, variety, and contentment of life’s sojourn through Christ’s mercy practically leaps from the score. The lovely (and dare I say Human) Christe, is book-ended by two grand and noble Kyries. Here is where Bach teaches us about his kind of humility.

With the possible exception of a Beethoven, I can hardly think of a bolder composer than Johann Sebastian Bach. As with Beethoven, we are aware of the presence of extraordinary genius. And though we may not be able to articulate the reason, the music of both composers has the capacity to embolden the listener, to encourage vitality in our living, to inspire a zeal for humanity, in the way that only music can. But the music of Bach pushes a little farther for me. Bach reveals our possibility, who we know we can be.

A year or two ago, President Clinton spoke down the street at Symphony Hall. And one of his themes was that of ‘Framework’. In his context, our system of government, our social contract, our order of society creates a ‘framework’ by which we can excel at citizenry. And when this breaks down, we lose our model, our framework, to serve and help one another.

For Bach, the empowering framework is form. He might have said, the framework for Love is the Law – or rather, the Law is fulfilled by the Love of Christ. And Love is fulfilled best when informed by the Law. You see, Bach’s shows us how to live, how to express, how to engage, how to be joyful, how to be thankful, but the key to that freedom is found only in humbling ones-self before the source of that grace. If we lose sight of our source - God’s communing grace - we diminish our possibility to make a difference. The Dean exhorts us often to live fully as an engaged people, people of salt and light. Bach provides a path for us, fully authentic, fully committed, forged and humbled by the framework of God’s redeeming love.

Ms. Chicka:

It is important for us to humble ourselves before God, recounting what we have done and what we have left undone. How we’ve supported others, and how we’ve left others down. However, we must claim a balance between our humility and our pride. We can still be confident in ourselves, but we must temper that confidence with self-awareness. We can be proud, but we must temper that pride with modesty. Humility does not mean that we must always be meek and subservient to others, but that we recognize that there are appropriate times to do both.

This sermon would be incomplete without mentioning Martin Luther. It is Reformation Sunday, after all. The great reformer led the way for many Protestant movements by questioning whether the Church’s practices truly reflected God’s will or were corrupted by human desire. Luther is not particularly known for his humility, but he valued humility as one of the foremost virtues of Christianity. Humility enables us to serve God in the best way possible. It allows us to serve our neighbor in a way that our neighbor deserves to be served: not for our own benefit, but out of love and the needs of the other. In “The Freedom of a Christian,” Luther reminds his readers that in having faith in Christ and receiving the grace of God, one becomes a “little Christ,” whose actions should seek to serve others. Our faith enables us to receive the grace of God and frees us to choose to serve others as Christ served us.[3] It is only through the recognition of the self in relationship with God that one can find a sense of contentment that removes egoism and promotes humility, opening the individual into deeper relationship and fellowship with others.

MLK, Jr. agrees with Luther’s idea. He states that our Drum Major instinct is best used in serving others. By possessing a heart that is filled with the grace of God, our desire to be “the drum major” is found in God, through our Christian love and devotion toward others. It is a self-less love that attempts to improve life for others not because one is coerced into doing so, but because one recognizes the value and worth of that other human being and his or her right to live in a just and loving world.

I’ve been pretty hard on my generation up until now in this sermon, but I’d like to close with some good news. Although we are called “generation ME” we are also called the “Civic-minded generation.”[4] These two labels do not seem to go together, but increasingly, individuals in my generation are concerned about the status of others as well as themselves. Participation in community service organizations, volunteering, and vocalization on social issues are hallmarks of our generation. Our worldview has been shaped by major events – 9/11, wars in Iraq and Afghanistan, economic meltdown, and most poignantly for those of us here in Boston, the Marathon Bombings last April.

Our reliance on technology not only allows us to express ourselves, but it allows us to see ourselves on the global landscape – having the opportunity to interact and react to global issues from our laptops, tablets, or smartphones. Social media enables us to maintain connections, and in times of crisis, make sure our community is safe and that those who need assistance can find it. We are more connected than ever, and in some cases, more willing to help than ever.  Serving others through volunteerism and activism requires a sense of humility in order for it to work. One must be willing to listen to the needs of another in order to truly serve them.  BU is a great example of service-minded individuals, as 4600 volunteers participated in over 100,000 hours of community service last year alone.[5] And even today, the Servant Team of Marsh Chapel is exemplifying this desire to serve others through their drive for goods for the homeless that will be assembled into “We Care” packages right here in the Chapel this afternoon.

So a call to action for my generation: let’s make our legacy known as the Civic-minded Generation, not Generation Me. I’m not saying that we have to completely give up on the self-reporting we do in social media, but perhaps we should pare it down and instead use these platforms as means to spread awareness. We need to strike the appropriate balance between our online lives and our real lives, making sure that these two not only align, but enable us to maintain our humility. We can only truly make connections with others at a basic level if we see them as people, not just names or pictures on a screen. We can only ensure the health of our communities by being willing to be open to others. It is only through humbly listening to and interacting with our brothers and sisters that we have the opportunity to learn and grow into a community of “little Christs.” Amen.

-Jessica Ann Hittinger Chicka, University Chaplain for International Students & Dr. Scott Allen Jarrett, Director of Music

posted in The Rev. Dr. Jessica Chicka, University Chaplain for International Students on 10.27.2013 at 11:00 am
Tags: Bach Experience, Jessica Chicka, Scott Jarrett

By Marsh Chapel

Luke 8:26-39

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Their pigs were dead. A whole herd of them driven into the lake. And now, the man previously possessed by demons, who was naked and living in the tombs, is somehow normal again; fully clothed and calm. The people of Gerasenes, swineherders (and of course Gentiles), were afraid. Not only were they afraid, but someone or several someones just lost their basis for economic foothold. The narrative in Luke which precedes this story of healing is the calming of the sea by Jesus in the presence of the disciples, which leaves them in awe and wonder of Jesus’ power. In this narrative, there is fear, and most likely, anger at the conclusion, drawing a stark contrast in how Jesus is perceived within different communities. A community that once maintained status quo by excluding one member, a fractured community, must now attempt to heal itself through God’s presence. The once-possessed man is given the order to turn around and be the voice that conveys God’s will to the community that isolated him, and still fears him.

We know very little about the legion of demons that possessed the man, but we know their effects: physically, the demons made the man strong, able to break through the shackles that his community had laden him with. Socially, the demons were an alienating force – the man lived in the tombs, isolated and naked. He was not a member of the community proper. In Jesus addressing the man’s demonic possession, he is not healing in the sense that we have come to attribute the medical idea of healing. Instead of addressing a sickness, something that makes the individual’s body ill, the healing of the demoniac is a social healing; healing the illnesses which create exclusion and prevent individuals from fully loving one another as God intends. Jesus challenges the way Gerasene society has made a comfortable existence with the demoniac. Their status quo is maintained within the community by making him an outcast. When he comes back a healed man, they are afraid because it challenges their perception of how society should function. Jesus’ actions in healing the man do not bring comfort, but fear of change.

The narrative of the healing in Gerasenes is not unlike many situations of fractured relationships we encounter today. Socially, we experience disparities between individuals based on economic status, race, sexual orientation, and religion. But we are not just fractured in our relationships with other people. We are also fractured in our relationship with the Earth. Climate change, water pollution, and deforestation are all symptoms of a fractured relationship with our environment. As an aspiring ethicist, I’m interested in how Christian belief can play a part in defining an ecological ethic – an appreciation of and respect for Earth and all its creatures, including humanity. Ecological ethics looks at issues of environmental degradation and provides analysis of the situation as well as suggestions for what may be the best course of action.

Our reliance on the Earth is essential for everyday life. The air we breathe, the water we drink, the food we eat (well, at least most of it) derive from natural processes. We could not exist without support from the Earth and its processes. We are, in fact, one of the most dependent organisms on the planet. But we tend to take the Earth and its processes for granted. We expect that the Earth will always provide for us and that the cycles will continue to function in the same way they always have. However, the way we use the Earth has become unsustainable. Our perceived possession of nature to use how we see fit has led to its abuse. In this context, the Earth is viewed as an object rather than a subject. A commodity rather than possessing its own inherent value. To use Martin Buber’s terminology, an “it” rather than a “thou.”

The ecological ethicist Jim Nash, former professor of Social Ethics at BU School of Theology, advocates in his book Loving Nature that as Christians we must come to understand nature as our neighbor. This requires us to be in a similar loving relationship with nature as we are instructed to share with our human neighbors. Nature has its own inherent value, separate from the utilitarian value human beings assign to it when they view it only in economic terms. From a Christian perspective, nature’s inherent value can be identified in scripture. In Genesis 1:31, God declares the whole earth “very good” not just because it is useful to humans, but because it is good in itself.

There is one example among many of current environmental crises that I’d like to highlight today. Hydraulic Fracturing, or fracking, as it’s commonly called, is a process used by natural gas companies to access and release natural gas deposits a mile or more within the Earth so that it can be used for energy purposes. Some of you might be familiar with it from films such as GasLand or the recent Matt Damon movie Promised Land. Described simply, the process involves drilling into the Earth, first vertically, then horizontally, to access gas pockets within shale formations. A pipe, enclosed in concrete, is then placed in the drilled well, and chemically treated water is pumped into the well, fracturing the rock formations below and releasing the gas. Natural gas companies have established or are establishing fracking sites in many states; California, Texas, Ohio, and Pennsylvania just to name a few. New England has yet to experience this form of energy production.

On the surface, fracking seems an ideal process to provide a domestic energy source. Natural gas is cleaner burning than oil or coal, and if spills occur, it just vents into the atmosphere instead of creating a huge mess. Many of us rely on natural gas to heat our water, cook our food, or even heat our homes. Fracking also brings with it the promise of economic prosperity through jobs and the leasing or purchasing of land owned by individuals who sit on top of these shale formations.

Earlier this year, I was fortunate enough to travel to my home state of Pennsylvania to visit Bradford and Sullivan counties, located in the Northeast of Pennsylvania. Bradford county has the highest number of fracking sites in the state of Pennsylvania, and Sullivan county has seen an increase in well drilling in the past few years. I was concerned about the reports I was hearing regarding the practice of fracking in the media, which tended toward focusing on both the economic benefit and the potential threats. I was also concerned because fracking sites are starting to come into the county where my extended family lives. I wanted to see first-hand what it was like to live in an area where fracking was happening and how people who lived in these areas felt about the process. So on a chilly day in March, my dad and I set out in a rental car to visit two Lutheran churches, one in each county, where parishoners were feeling the effects of fracking. Most people I encountered expressed an overall satisfaction with the gas companies’ presences in their communities. This was because the natural gas companies brought economic stability to areas which five years prior had struggling economies. Both communities lacked industry suitable for providing enough meaningful work for its citizens. Sullivan county, especially the town of Dushore, which I visited was at one time mostly farm land. Now, an aging population was finding it hard to maintain farming lifestyles and saw fracking as an economic opportunity.

If a section of land is identified as containing gas deposits or would make for a good fracking site, gas companies will sign leases with the landowners to allow them to access those pockets of gas underground. A fracking pad is where the actual drilling takes place to establish a well, and can vary in size. The ones we saw were about the size of a football field. Once the company begins accessing natural gas, the landowners receive monthly payments from the gas companies. Individuals can also sell portions of their land for gas pipelines to be installed, an important part of the gas collection process. Additionally, the gas companies improve infrastructure, such as roads, which the state has not attended to. Local businesses see an increase in sales and patronage. There is also the promise of jobs within the gas companies for individuals living in those areas.

My experiences in Pennsylvania left me torn. Environmentally, I believe that a continued reliance on fossil fuels is not the solution to our energy needs. I am also fearful of the fracking process itself for the damage it causes to the Earth. However, the people in these communities could easily be my relatives. When put into a situation of economic hardship, any opportunity for gain seems like the best, and in some cases, the only option. But thinking to the larger picture, to our global community, the practice of fracking is attempting to put a band-aid on an energy and economic situation that requires stitches. Not just a band aid, but a band-aid that has been dropped on the floor and is potentially spreading infection. Just as the people of Gerasenes thought that the solution to their problem was to separate the demoniac from their community, we are seeking the wrong solution to maintain our status quo of energy needs.

Looking at fracking from an “outsider” perspective, there are several key questions one might raise about the practice. First, is it safe? Not just is it safe for human communities, but is it safe for our Earth community as well. In ecological ethics we utilize an idea called the “precautionary principle.” The precautionary principle is the sentiment that action should not be taken if the consequences are uncertain and potentially dangerous. With fracking there is a great deal of concern regarding the health of human beings and the environment. There is potential for contamination of drinking water by chemically treated water and methane, either through improper disposal/containment of wastewater or cracks/breaks in the piping or concrete casing. Also, improper disposal and treatment of fracking wastewater, which contains unspecified chemicals considered trade secrets for each company poses a threat. Natural gas is highly explosive, so there is also potential for explosions occurring at fracking sites. Finally, loss of already dwindling fresh water supplies, as an individual frack requires 7 to 8 million gallons of water, some of which is unretrevable once it enters the ground. Fresh water is an ever-increasingly more precious resource as our world’s population grows and our impacts on the environment limit its amount. Can we really afford to use water in this manner? While gas companies claim that they are refining the process of fracking so that accidents and concerns become less numerous, there is still potential for great harm. When is that potential too much? Is it fair for some communities to bear the potential effects of the fracking process so that we can continue our reliance on fossil fuels? Are those potential drawbacks being communicated effectively to these communities?

Additionally, how sustainable is fracking as both an energy and economic resource? Natural gas is still a fossil fuel. It does burn more cleanly and efficiently than oil and coal, but it still produces carbon dioxide, a greenhouse gas. Not to mention the fact that natural gases themselves, such as methane, are also greenhouse gases. Methane does not last as long in the atmosphere as carbon dioxide, but it is more efficient at trapping radiation. The EPA states that at equivalence, the impact of methane on climate change is 20x greater than carbon dioxide over the course of a 100-year period. One must also consider the amount of natural gas present in within the United States, and the rate at which we consume this form of energy. Natural gas is a nonrenewable resource, and just like coal and oil it will eventually run out. When that time comes, what will happen to the areas that rely on it for economic growth?

Sometimes conveying the important messages of life put us in tough places. We are called to speak the word of God through justice and love. We do not only share that message of justice and love with each other within our congregation and Christian community, but with the whole world. The demoniac in today’s Gospel wants to go with Jesus, but Jesus tells him that he must go back and declare what God has done for him. Returning to a community which had already excluded him because he did not fit into their social order to share the good news is a difficult task. We share in this task, though, when we speak or show how God’s love and concern for justice shapes our understanding of what is good and right in our wider society. Speaking out about fracking seeks justice for the earth as well as the communities who experience it, including the overall impact on our global society.

Today’s message is that we cannot remain comfortable with the status quo when it comes to our reliance upon fossil fuels. In doing so we create and continue to foster the fractures between humanity and the environment.  Just as the people of Gerasenes are afraid after Jesus’ healing of the demoniac because it challenges how they understand their society to properly function by excluding those who are deemed to be lesser, so too are we afraid to change our ways of life that might lead to a less convenient or less comfortable situation when it comes to energy production and use. We need to heal our fractured relationship with the Earth, learning to work with it rather than against it.

So what can we do? For such a large scale issue, considering how we can make an impact at individual level can be overwhelming. One place to start is revisiting those three words we hear repeated when speaking about the environment: Reduce. Reuse. Recycle. Often, most emphasis is placed on recycling – don’t throw it away if it’s paper, plastic, aluminum or tin, put it in the green or blue bin! But recycling is at the end of the list of principles because it should be our final attempt at reducing waste. Recycling requires energy input to convert goods into new products, even if the material input is less. It is not the final answer to our energy consumption problems.

Reusing is a concept that many of us forget about. When it comes to energy, it’s impossible to reuse energy already spent. However, by reusing products that require energy to be made or processed – nearly everything we purchase – we can reduce the amount of fossil fuels, like natural gas, expended in the manufacturing process. I’ll give you one example. Thanks to the performer Macklemore, a whole new generation is becoming familiar with reusing. His hit “Thrift Shop” encourages people to find unique treasures at their local thrift shop, making it stylish to realize that “One man's trash, that's another man's come-up.”  (For those of you who don’t know, a “come up” is a bargain). I’m proud to say that today, I am reusing – this cassock that I’m wearing was given to my dad 45 years ago by my Great Aunt for his ordination into the Evangelical Lutheran Church in America.

Reducing, on the other hand, is much more difficult than recycling or even reusing, but it probably the most important of these three principles. It challenges our notion of our status quo. Just as the people of Gerasenes had created stability in their community by separating the demoniac from interacting with them and became afraid of bringing him back into their society after Jesus healed him, we are also afraid of challenging the status quo of our Americanized existence. We live in a consumerist culture, which tells us if there is not a steady-state of growth in our economy, then our society is in peril. We are encouraged to consume. It’s the American way. But we do not have to “buy-in” (pardon the pun) to this way of existence. For example, when it comes to energy, we can reduce our use by employing sustainable practices, such as taking shorter showers, weatherizing our houses/apartments, and consuming less (reusing comes back into play here). We can investigate alternative energy sources – find out how we can effectively access resources that are renewable, like solar, wind, and geothermal power and parlay them into sources for green jobs.

Additionally, we can share our understanding of God’s presence in the world by speaking out against injustices to our neighbors, whether humankind or otherkind. Grassroots organizing against fracking has been especially effective in New York state, where local communities utilize the precautionary principle, insisting that greater proof of the safety of fracking processes must be made in order to allow it to occur. Through these processes the citizens of small townships have managed to ban fracking in their areas and have convinced the governor to continually place moratoriums on fracking within the entire state. We can also seek out alternative forms of economies, which can provide communities with work options that build relationships between community members and the Earth.

When we begin to recognize ourselves as part of a larger community, both human and earthly, we must consider how our actions impact those around us. Part of our faith as Christians is that there is always hope in the face of challenges, and that love and justice will prevail. We cannot maintain a status quo that continues to alienate and fracture our communities. We must hear what God has done for us and utilize that knowledge to our best advantage. Acting through our faith, we must seek to be those agents of love and justice to our earth community; we must seek to heal our fractures.

Amen.

~Jessica Chicka, Chapel Associate for Lutheran Ministry

posted in The Rev. Dr. Jessica Chicka, University Chaplain for International Students on 06.24.2013 at 3:49 pm