By: Rev. Rahsaan Armand, Mount Zion Missionary Baptist Church, Clarksburg, WV

Climate change is too rarely listed among the greatest moral and spiritual issues of our time. After all, bureaucratic battles over power plant efficiency or legislative scuffles involving clean energy seldom have a human face or narrative.

Yet, climate change impacts us all, particularly of color. The facts paint a bleak picture for these communities in the face of climate change. Americans of color breathe in 40 percent more pollution than white Americans. Sixty-eight percent of African Americans live within thirty miles of a coal plant. Climate change has serious impacts on individual and community health — from increased rates of asthma to heat-related deaths to increased heart disease.

Because climate change overburdens communities of color, Black church leaders have been urging action on climate with growing urgency and alarm. All of the Black church national denominations have spoken out on the need to address climate change; senior religious leaders have proclaimed the urgency of climate action; Black clergy across the nation have sounded the climate alarm; and tens of thousands of black congregants have urged immediate climate action and the rejection of backwards thinking dirty energy initiatives.

While the African American community works diligently for accessible healthcare, criminal justice reform, and other justice issues we know that we must also work to halt the advance of climate change. For even if we address the aforementioned injustices, we will still be left with the injustice of climate change and its horrific impacts to our Black communities. Climate justice is an integral part of social justice.

In West Virginia, we are particularly vulnerable to climate impacts. Not because of hurricanes or wildfires, but because of flooding. In fact, West Virginia has the highest percentage of roads, commercial properties and infrastructure at risk for flooding than any other state in the U.S. Almost a third of residential homes in West Virginia are at risk for flooding. It is no surprise that West Virginians have the highest per capita rates of flood insurance claims than any other state. These impacts effect everyone in the state but fall most heavily on communities of color.

Now that the climate-focused Inflation Reduction Act is the law of land, we must ensure that the benefits of climate action are felt in West Virginia and especially in communities of color. How the Inflation Reduction Act is implemented on the ground will determine the health and wellbeing of all communities in West Virginia.

Because of its impacts, we must acknowledge climate change as the most urgent of moral issues and faith issues. Without a deeply-held belief in the necessity of fighting climate change, there will be plenty of ways to undermine our work to address climate change and embrace a clean energy future. We cannot act with reluctance at a personal or policy level. We must ensure that action on climate change, which includes the implementation of the Inflation Reduction Act, is robust and centered on justice.

​We will not be rewarded by minimal effort. It is time to embrace climate change as a moral and spiritual challenge of unparalleled import, and it is time to meet that challenge with the strength of conviction. The longer we wait to face this great invisible sin of our time, the more irreparable damage will be done.

By: Brigette Bazie, NRPE Bolton Intern and GBCS Ethnic Young Adult Intern

We need fewer gas-guzzling cars on the road. They pollute our skies and needlessly endanger the lives of pedestrians. The nation’s fixation with constructing car-centric communities has resulted in immense ecological devastation in the form of habitat loss, air pollution and greenhouse gas emissions. As such, the fossil fuel economy poses a danger to public health and is an existential threat to life on this planet. How can the U.S. respond to this climate crisis caused by dependence on carbon-based energy and respond to the social inequities it exacerbates? Sustainable improvements to public transit would be a good start.

Transportation is the largest source of greenhouse gas emissions in the U.S. According to the EPA, 27% of U.S. greenhouse gas (GHG) emissions came from the transportation sector in 2020; light-duty vehicles–average passenger cars–were responsible for 57% of GHG emissions within the sector. Efforts to mitigate climate change need to target the transportation sector; a massive reduction in the number of petroleum-powered passenger cars idling in traffic would significantly cut carbon emissions. Electrification of vehicles is certainly a move in the right direction, but transitioning away from car-centric city planning is more equitable and sustainable in the long-run, especially since many poor and low-income Americans are less likely to be able to afford regular vehicles in the first place. 

Safety is also an important factor to consider. Transportation is necessary for many Americans to obtain the means to live; yet it ironically cuts the lives of many Americans short. Where I live, the observant driver or passenger can spot photos stapled to telephone posts on the sides of busy streets in honor of people fatally struck by cars. 6,516 pedestrians were killed in U.S. traffic crashes in 2020; 89% of these fatalities occurred in single-vehicle crashes. Every year, air pollution costs the U.S. 5% of its GDP in damages, and vehicle emissions resulted in 7,100 deaths in the Northeastern and Mid-Atlantic states in 2016. Fewer cars on the road will result in fewer potential collisions, fewer instances of severe respiratory illness and other health complications, and save countless lives. 

Improvements to our transportation systems are improvements to our quality of life. No shade, but some bus stops are literally signs on the sidewalk located next to busy roads. As someone who doesn’t drive but lives in a car-centric area, Montgomery County, MD, having access to good public transportation is important to me. What I’ve noticed during my time taking transit in my area is that most people who use and operate buses are people of color, and low-income people, the elderly, students, and people with disabilities tend to rely on public transportation services. These are the same populations that are hardest hit by climate change. Caring for our neighbors entails that resources necessary for improvement in material conditions be made accessible to society’s most vulnerable; transportation is key to this accessibility, yet 45% of Americans don’t have access to transit. The Biden Administration’s $1.2 trillion Bipartisan Infrastructure Bill (IIJA) makes me cautiously optimistic about the future of mass transit in the U.S. Certain members of Congress and SCOTUS sabotaging climate action? Not so much. This is why electing climate-conscious officials at the state and local level is imperative for effective implementation of equitable transportation policy; getting our faith communities involved in grassroots organizations focused on providing clean transit options and creating walkable cities would greatly aid advocacy efforts.

Why should we be strong proponents of mass transit? If we are to be stewards of God’s creation and care for our neighbors as ourselves, decarbonization of the transportation sector ought to be a priority. We are chained to our cars, and our built environment reflects this–to the detriment of the planet. Nature is pretty. Roads? Pretty ugly if you ask me; they strip away natural land cover which exacerbates rising temperature effects. Everyday life is made increasingly difficult without access to reliable transportation. Improvements to and expansion of mass transit would significantly reduce the number of traffic accidents, reduce respiratory illness-causing air pollution, and expand access to medical care, healthy foods, education, employment opportunities, and green spaces. Strong public transportation systems can reduce the nation’s carbon emissions by 37 million metric tons annually. Socioeconomic mobility depends on spatial mobility; consistent investment in and maintenance of clean transit is our fast line to safer, healthier, more sustainable communities.

In 3rd grade, I stood in front of my class with a tropical forest scene taped to the wall behind me. To my left, a paper tree towered over me—vines tumbling off the branches above my head. A leopard stood—mid-stalk—to my right. Framed in foliage and surrounded by hand-crafted creatures, I declared (with gusto), “Save the rainforest!”

My passion was palpable. I was demonstrating, as millions of young people do, the innate desire to bring endangered species back from the brink of extinction. The leading cause of endangerment is habitat loss, including deforestation. Take, for example, our intelligent and comical kindred creatures, the orangutans. These round-faced, red-furred great apes swing, eat, and raise families in the tropical trees of Borneo and Sumatra. But the size of their populations has plummeted as southeastern rainforests are slashed down and burned up for the profits of palm oil plantations.

In the connected web of biological life, extinct species create gaping holes with a gravity strong enough to pull our spirits down towards grief. Grief is an appropriate response to facing the absence of a one-of-a-kind, irreplaceable presence. The loss runs deeper than the habitat level. Ultimately, it is a form of godly grief—one that can lead to changed actions.

Colossians 1:16 declares that every living thing was made through and for Jesus. Every type of plant and animal has a godly charm, an essence that points back to Christ.  There’s a word for this that is tossed around at seminaries and divinity schools, haecceity, or the traits that make up a unique being—the particularity of a created living thing.  For example, every species—box turtle, spotted salamander, red fox, desert marigold, redwood tree—has a divinely “drawn” originality.

When we think of God as the Artist of creation, then all species are a part of the active painting or living sculpture of Planet Earth. Each creature is a particular witness to God’s “eternal power and divine nature” (Romans 1:20). When a species is vulnerable to extinction, we risk losing a vital representation of the creativity and glory of God.

Consider snow leopards, with their crystal cerulean or grey-green eyes. Their full, white fur, spotted with dark rosettes, functions as camouflage, helping them hide within the Himalayan mountains. They’re characteristically demure. They teach us about an allusive, alluring beauty that’s worth seeking quietly and patiently, waiting for an encounter. This can remind us of the hidden beauty of God which we long to gaze upon and may call us to seek God patiently in quietude. If we lose the snow leopards (there are only around 4,000-6,500 left), we lose this physical manifestation of God’s divine nature in the wilderness.

Every time we lose a species, biodiversity declines, which means that there are fewer species to fill places in food webs and perform other crucial roles. These pockets of missing parts destabilize entire ecosystems—like a wobbly Jenga tower with too few wooden blocks left to keep the balance.

In my new book A Christian’s Guide to Planet Earth, I give practical tips for getting involved in endangered species projects, forest restoration, ocean conservation, and more. Any time we uphold an area of the biosphere, we are safeguarding the endangered species that count on them.

We lose species to extinction every day.  I find encouragement in verses like Colossians 1:20, which declares Christ will “reconcile to himself all things, whether on earth or in heaven,” and Romans 8:21 which says, “the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God.” Scripture sets forth our future hope of a Savior actively restoring all of creation.

For now, when species go extinct on our watch, it detracts from the beauty and artistic glory displayed by these habitats, damages ecosystem services like clean air, water, and climate regulation, and robs future generations from experiencing the witness of a flourishing creation.

My “save the rainforest” presentation would have had less of an effect if my background was plain white brick. Protecting endangered species is pivotal to upholding the health of habitats and informs the way we worship God. Working to restore and maintain the beauty of biological diversity allows us to proclaim to those around us that every expression of our Maker’s brilliant creativity on Earth is worth saving.


Betsy Painter is a creative writer and conservation biologist who is passionate about environmental care and its human dimensions. She has studied Religion and Ecology in graduate school with a focus on the beautification of nature in the redemptive Biblical narrative and its implications for environmental hope and messaging today. A Christian’s Guide to Planet Earth is on-sale now. Learn more at betsypainter.com/a-christians-guide-to-planet-earth/

By: Rabbi Daniel Swartz, Executive Director of the Coalition on the Environment and Jewish Life
December gave us such an unprecedented spate of tornados, ice storms, and record breaking high temperatures that I wondered if the ghost of Irving Berlin was singing, “I’m having nightmares about an extreme weather Christmas.”  While January temperatures have been less unusual, at least so far, it’s becoming increasingly clear that climate change isn’t a looming crisis — it’s already happening.

So what are we going to do about it?  One important step would be strict standards on methane emissions.  Methane is a “two-for” pollutant, leading to health problems as well as climate change.  Indeed, ton for ton it traps about 30 times as much heat as carbon dioxide. The U.S. Environmental Protection Agency estimates that one-third of the warming from greenhouse gases occurring today is due to human-caused emissions of methane.  In the U.S alone, the oil and gas industry releases 16 million metric tons of methane each year, with the same near-term climate impact as 350 coal plants. Thus, strong methane standards that prevent leaks and prohibit venting and flaring would have a significant, immediate impact on climate change.

Promoting health and stabilizing the climate should be reasons enough to enact strong protections from methane pollution.  But, as a person of faith, I’m also concerned about the injustices that result from methane pollution.  Methane pollution is a justice issue because it is has a disproportionate impact on communities of color. Studies have shown that African Americans are 75 percent more likely to live near toxic oil and gas facilities.  Since methane pollution produces ground-level ozone, which contributes to asthma, it is no surprise that asthma rates are much higher among African American children in these communities. Reducing methane pollution would also reduce the emissions of volatile organic chemicals and toxic air pollution near oil and gas facilities.  Given that more than 1.81 million Latinos live within one half mile of existing oil and gas facilities, strong standards would help reduce the health disparities Latinos face.


While climate change is global, it doesn’t affect everyone equally, which will lead to further injustices.  The spread of wildfires especially impacts the lives of people who can’t afford to rebuild their homes.  Heat waves are uncomfortable for everyone — but for the elderly, the very young, and those too poor to have air conditioning, they can be fatal.  Droughts raise food prices for everyone — but again, those who can barely afford food in any case will suffer the most.

Justice also demands that protective standards incorporate community monitoring that allows frontline communities, those most directly affected by the oil and gas industry, to engage with industry and regulators with accurate, transparent information.  To be most effective, community monitoring should include educating community members and clear, effective procedures for community members to file reports and complaints.  

Of course, strong standards would not only protect people but also the rest of God’s creation.  Accelerating climate change threatens the health not only of individual species, but also that of entire ecosystems.  If we want to bequeath a healthy planet to our children, we need to act now — and eliminating methane pollution is one of the most immediate steps we can take.

Most faiths, including my own, hold that each human is worthy and deserves to have their basic needs met, including the need for clean air and clean water. We seek to live in a world where all people are not only surviving, but thriving. I hope you will join with me in urging the Environmental Protection Agency to enact robust methane pollution standards on new and existing sources of methane emissions, protecting the health of all Americans and giving us a chance at stabilizing our climate and future.
Published in the Scranton Times: February 6, 2022

By Jeremy Benstein, co-founder and senior staffer of the Heschel Center for Sustainability in Tel Aviv
Parashat Emor includes one of the Torah’s major accounts of the festival calendar. In Leviticus chapter 23, after the description of the Temple rites of Shavuot, the text repeats the commandments of peah and leket, to leave the corners of the fields and the unharvested gleanings of the crops for the poor. Given the ritual focus of the chapter, this ethical addition is even more remarkable. Is this just a simple mental association with the harvest season of Shavuot, or is there a deeper reason? 

In the context of the pilgrimage festivals, Pesach, with its unleavened bread and arduous dietary restrictions is clearly in some profound way about food. Sukkot, second only to Pesach in strenuous preparations, focuses on where, in what, and how you live — its theme is shelter. Both mandate a form of enforced poverty – eating matzah, the bread of affliction; living in a shack, the most modest of dwellings. These holidays are great social equalizers: fulfilling their two central obligations make the wealthy more like the poor, and no one, rich or poor, is excluded by the celebrations. 

The Biblical Shavuot is different. The celebration focuses on the first fruits and newly harvested grain, and the main celebrants are the landowners, those who have grain and fruits to bring. 

As such this festival is “about” land, a basic element of civilization along with food and shelter. Perhaps ideally, everyone was supposed to be a landowner — but the Torah realizes that this was never going to be the case. The holiday, then, has the dangerous potential of splitting the people between landed and landless, and rather than being a ‘leveller’ like Pesach and Sukkot which bring rich and poor together in a shared experience, Shavuot could reinforce the socio-economic gap. The unexpected verse about leaving parts of the harvest for the poor (reinforced aggadically in the story of Ruth read on Shavuot) is a reminder of mutual obligation, a reminder that the land should be a source of justice and not division, that the holiday requires an ethic of care, and not just a celebration of wealth. 

The Biblical land ethic, codified in ritual and ethics, merged the natural with the social by expressing an inseparable link between the land, its bounty and its continued well-being, and the need for the care and support of all the people. 

​This is also a statement about how we celebrate our holidays: gratitude for our bounteous harvests of various types is best expressed through compassion for those who have not been so blessed — not through closed, self-satisfied convocations of the favored. 
That sense of mutual obligation and care that stems from belonging (from household via community to people) is a core value of Shmita, and a core social-economic teaching of the Jewish tradition: that a society based on Jewish ethics can’t tolerate endless accumulation and the concentration of wealth in a few hands, with a growing social gap to the grave detriment of large parts of the population.

Blog post curtesy of Hazon

By Eli Weinbach

Rest requires work. Without putting in the prep time, we may find that a day off is spent thinking about what has yet to be done. Without planning, vacation may not be much more exciting than staying home. Extended conversation with friends about where to go for dinner cuts into dinner time if plans aren’t made ahead of time. When hosting a guest, we make sure their stay is easy, but that ease is the result of extra work. 

Vayakhel and Pekudei are accounts of work done by the Israelites to ensure that God would have a resting place in their midst. Moses gives many instructions, and Betzalel the architect orchestrates production with his assistant Ohaliab. The population is galvanized to contribute either their materials or time. 

In the final chapter of Exodus, the monumental work is finished. The nation watches with baited breath, and their hard work is rewarded. The Shechina descends upon the newly built Mishkan (Exodus 40:35), and divine respite in the physical realm is achieved. All that planning and work seems like so little when the payoff arrives. An immanent God! The Most Holy, right in the middle of the camp! And all that had to be done was laboring for the sake of rest. 

This work-rest dynamic is always available to us, on various scales. We work for six days and revel in the holiness of Shabbat. We toil for six years and leave the seventh Shmita year for rest. We voyage for 49 years and return home in the Jubilee. God created us with the abilities to plan and build, to till and tend. Yet we are commanded to rest. We do not work for work’s sake. It is through that creative exertion that we open the space for rest and true connection with the Godly.  

​Work is hard. Hopefully, we can remember the lesson of Shmita and the Mishkan: the purpose of work is the rest which follows, for it is in that rest that one can find true connection with the divine.  

Rest well!

Eli Weinbach is an experiential education for the Jewish people, and strives to manifest his love of the environment and Jewish tradition in a deeply connected world. He has worked for Hazon since 2017. 

By: Melissa Hoffman (with thanks from Hazon)
Many of us anticipated this Purim as the approximate year-marker since our lives changed unimaginably. There’s something apt about the holiday that highlights the topsy-turvy nature of life bookending the beginning — and hopefully the beginning of the end — of the coronavirus in the United States.  

Purim represents a time of finding happiness and hopefulness amidst great existential uncertainty. It’s also about hidden truths being revealed to us. In the early months of the pandemic, many of us found joy, paradoxically, in hearing tales and seeing images of rejuvenation and rebirth occurring in nature due to the sharp drop in our own activity. With humans in temporary retreat, wildlife proliferated in formerly abandoned habitats and even occupied urban spaces. As motorway traffic plummeted, a dramatic decline in carbon dioxide and nitrogen dioxide emissions allowed all life to breathe more easily again. We got a glimpse of what it would look like to give the land a long-deserved Shabbat, a respite from our anthropocenic reign. Maybe we caught a glimpse of the truth that’s been drowned out by the busy-ness of our typical, frenetic day-to-day: that slowing down is a good look for the world.  

A key lesson we can draw from COVID-19 is that we need intentional, punctuated rest periods to avoid future burnout, especially for our food system. The regulatory concept of Shmita has enormous relevance and potential for us today — what would it look like to establish a regular cycle of leaving the land fallow for one year every seven years (Lev. 25:4), to release loan recipients from all their debts (Deut. 15:2) and to include animals both domesticated and wild in the Sabbatical practice (Lev. 25:6)? Would such a system naturally curb humans’ exploitative tendencies? Could it instill in us a sensitivity to our own power in relation to land, animals, and others in society? Might we come to a more holistic understanding of who and what comprises community, and how to sustain it?  

The Sifra (Behar 1) poses a famous question about the verses describing Shmita in Vayikra/Leviticus: “מה ענין שמיטה אצל הר סיני? Mah inyan shmitah etzel Har Sinai? — what does Shmita have to do [specifically] with Har Sinai?” Weren’t all commandments disseminated at Sinai? The midrash answers simply (maybe even circumventing an answer altogether) that “just as general and specific ordinances of Shmita were enunciated at Sinai, so too with all the mitzvot.” This doesn’t explicitly address why Shmita is directly linked to Sinai, but we can ponder the significance and relevance of a geographically specific set of agricultural laws received outside and prior to entering the land of Israel. Could the particular laws be not an exclusive set of guidelines for Israel, but instead, a playbook from which we’re meant to extrapolate a general rule of cessation from work, wherever we are? Could our particular love and care for the land and community within Israel teach us an ethic of communal care and justice that apply to anyone, anywhere?  

As the quintessential Diasporic Jewish holiday, Purim reminds us that thriving Jewish community and traditions matter outside of specific geographic boundaries. Wherever we are, Shmita is a metaphor for allowing people and the more-than-human world to recalibrate and revive. Pandemics like COVID-19, abetted by humans pushing natural ecosystems and industrial food systems to their limits, highlight how necessary this reprieve is.  

Although conceptually Shmita applies only to those who own and steward land, expanding and implementing a Shmita-like practice today doesn’t necessitate owning it. In a time when we have done our best to divorce ourselves from our food system, perhaps the most direct way we can participate in a Shmita-like practice is by supporting agricultural production that accommodates and centers these limitations: by eschewing factory-farmed products, by buying from farmers that employ regenerative practices, and by sourcing food that destroys the least wild habitat. We can be agents of Shmita by making choices that put the least amount of strain on people, animals, and the land. 

One year later, the chaotic side of Purim’s topsy-turviness still hasn’t left us. But one truth that will be continuously revealed to us, even as we emerge from this pandemic with hope and healing, is our interdependence with — and responsibility to care for — all land and those who dwell upon it.  

​Chag sameach and Shabbat shalom. 

By Helen Smith, NRPE Program Associate
Christmas is upon us. This season is unlike the others of years past though. We are kept in our houses, away from those we love.  There are long hours on the road ahead for some who will embark on driving to loved ones instead of flying. These long hauls remind me of the wise men, traversing for long periods of time to be able to give treasures and experience togetherness as they celebrate God’s gift of healing for the world.

Christmas means many things to many people, but I see it as a time for healing.  Humanity was hurting and confused and needed guidance, so God sent help. The pandemic and its domino effect has been hard on so many people and their families. It’s not easy to be apart from people you love during this season, or for months on end.  In this time, we need healing. Healing from sickness, tragedy and loneliness.

Through this time, healing of the earth has been happening. When the human world halted this spring, we saw the earth begin to heal. Streams became clearer. Smog began to clear. We saw firsthand that if given a chance, the natural world can help in the healing--both physically and spiritually.

During the pandemic we saw ways that God's creation can heal itself and help heal us. ​Since the pandemic began, people are spending more time on public lands than ever before. Spending time in God's creation provides an ideal safe/socially distanced activity. And, activities outdoors can provide much needed physical activity and can feed us spiritually. 

The healing of the earth has begun, and we get to be an integral part it helping to accomplish a clean earth for many more to come. And just as we begin to celebrate, the Bethlehem star can be seen this week around the world.  A reminder of God and the care for us and creation that continues.
​