building partnerships with the faith community: a resource guide for environmental groups

8/7/2019 Building Partnerships with the Faith Community: A Resource Guide for Environmental Groups

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T H E B I O D I V E R S I T Y P R O J E C T

Building Partnerships

with the Faith Community:A Resource Guide for

Environmental Groups

Updated and expanded version

of the Spirituality O utreach Guide:

An O utreach G uide for

Environmental Groups to

Faith-Based O rganizations

The Biodiversity Project

214 N. Henry Street, Suite 201

Madison, Wisconsin 53703

(608) 250-9876

(608) 257-3513 fax

www.biodiversityproject.org


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The Biodiversity Project is a unique public education strategy project. We

work through informal partnerships of nonprofit organizations, and draw on

the expertise and integrate the perspectives about biodiversity from science,

education, ethics, advocacy, and communication groups. After starting as a spe-

cial initiative of the Consultative Group on Biological Diversity (a grant

makers affinity group) in 1995, we made the transition to an independent

organization at the beginning of 2000.

Our shared vision is a society that appreciates and celebrates the grand diversi-

ty of life on earth in all its richness and life-giving connections. We see a time

when people view biodiversity as a valued part of their lives and dwell with

respect, harmony, and appreciation for the Earth and all its inhabitants. We see

a time when our institutions and cultures reflect a commitment to protecting,

restoring, and nourishing the ecological integrity of Earth.

Our mission is to advocate for biodiversity through designing and implement-

ing innovative communication strategies that build and motivate a broad con-

stituency to protect biodiversity.

Our work is focused on three strategies:

Develop the strategy and resources to implement an integrated outreach

campaign on biodiversity, working in partnership with many organizations

and institutions.

Develop the strategies and resources to reach new audiences beyond the

environmental choir.

Integrate biodiversity messages into ongoing outreach campaigns in the field

on issues related to biodiversity.



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Environmental Groups

Updated and expanded version

of the Spirituality O utreach Guide:

An O utreach G uide forEnvironmental Groups to

Faith-Based O rganizations

Written for The Biodiversity Project

by Suellen Lowry and Rabbi Daniel Swartz

Revisions by Marian Farrior and Suellen Lowry

Coordinator: Marian Farrior

Copy Editor: Cassandra Carmichael

Research Assistant: Beverly Fowler, O.P.

The Biodiversity Project

214 N. Henry Street, Suite 201

Madison, Wisconsin 53703

(608) 250-9876

(608) 257-3513 fax

[email protected]

www.biodiversityproject.org

Printed on recycled paper

Madison, Wisconsin, November 1999

Revised May 2 001



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Suellen Lowry and Rabbi Daniel Swartz, Lead Writers

Suellen Lowry has developed programs of partnership between secular environmentalist

groups and m embers of religious and other communities, termed Allied Voices programs,

for the Endangered Species Coalition and Earthjustice Legal Defense Fund. She also

is active with the Christian Environmental Council and the Society of Friends

(Quakers). Suellen can be reached at (707) 826-1948, [email protected].

Rabbi Sw artz is the Ex ecutive Director for the Childrens Health and Env ironm ent

Network and can be reached at [email protected]. He was the former head of the

Washington, D.C. office of the N ational Religious Partnership for the Environment

and has worked with the Religious Action Center of Reform Judaism.

Marian Farrior, Coordinator

Marian Farrior is a Program Coordinator for The Biodiversity Product and serves

on the Biodiversity Edu cation N etwork steering comm ittee. She can be reached

at (608) 250-9876, [email protected].

Cassandra Carmichael, Copy Editor

Cassandra Carmichael is the Director of Faith-Based Programs for the Center

for the N ew A merican Dream (ww w.newdream.org). She can be contacted at

[email protected].

Beverly Fowler, O.P., Research Assistant

Beverly Fowler is Dominican Sister, an educator, and a former church liturgist.

She can be reached at (608) 834-9544.

And thanks to our text reviewers and contributors:

Peter Bakken, Au Sable Institute

Reverend Clare Butterfield, Int erreligious Sustainability Project,

Center for Neighborhood Technology

Brian Cole, The Sabbath ProjectElizabeth Dyson and Paul Leistra, North American Coalition for Christianity

and Ecology

Joe Heimlich, Ohio State University Extension Office

Peter Illyn, Target Earth

Mark Jacobs, Coalition on the Environment and Jewish Life

Thea Levkovitz, The Wilderness Society and Partnership for Religion

and the Environment

William Meadows, The Wilderness Society

Pat Pearson, Puget Soundkeeper Alliance

Carol Saunders, Brookfield Zoo

Robert Schildgen, Sierra Magazine

Terry Tempest WilliamsMary Evelyn Tucker, Forum on World Religions and Ecology

Reverend Nancy Wright, Earth Ministry

Building Partnerships with the Faith Community:

A Resource Guide for Environmental Groups

is made possible by a grant from the Nathan Cummings Foundation.

The Biodiversity

Project wishes to

thank the following

individuals and

organizations for their

valuable contributions

to this outreach guide:


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Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9

I. The Value of Partnerships Between the Environmental and the Religious

Community . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11

A. The Religious Presence Has Always Been There . . . . . . . . . . . . . . . 11

B. The Unique Dimension of the Religious

Message on Biodiversity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12C. Policy Makers Are Inclined to Listen to

the Religious Community Voice . . . . . . . . . . . . . . . . . . . . . . . . . . . 13

D. The General Public Cares about Religion

And Links Religion with the Environment . . . . . . . . . . . . . . . . . 14

II. Outreach Approaches and Tone . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17

A. Services the Environmental Community Can Offer . . . . . . . . . . . . . 17

B. Tone in Outreach to M embers of the Religious Community . . . . . . 19

C. Finding Religious Community Partners . . . . . . . . . . . . . . . . . . . . . 24

III. Types of Activities for Partnerships . . . . . . . . . . . . . . . . . . . . . . . . . . . 29

A. Meeting with Policy Makers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29

B. Media Outreach . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30

C. Long-Term Dialogues . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31

D. Reaching Others in the Religious Community . . . . . . . . . . . . . . . . 32

E. Place-Based Projects and Programs . . . . . . . . . . . . . . . . . . . . . . . . . 34

F. Issue Initiatives . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35

G. Lifestyle Education Programs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37

H. Theological Explorations and Practices . . . . . . . . . . . . . . . . . . . . . 38

IV. Introduction to Aspects of the U.S. Organized

Religious Community . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41

A. Diversity of the U.S. Spiritual Community . . . . . . . . . . . . . . . . . . . 41

B. Profiles of Faith-Based Organizations . . . . . . . . . . . . . . . . . . . . . . 42

Table of Contents


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V. Theological and Historical Roots . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67

A. Conservation Within the Jewish Community . . . . . . . . . . . . . . . . . 67

B. Conservation Within the Christian Community . . . . . . . . . . . . . . . 72

VI. Hebrew and Christian Scripture Quotes . . . . . . . . . . . . . . . . . . . . . . . . 75

VII. Excerpts from Additional Religious Traditions . . . . . . . . . . . . . . . . . . . 79

Outreach Tips . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87

I. Ten Hot Topics . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87

II. Summary of Some Key H ow To Points . . . . . . . . . . . . . . . . . . . . 91

Glossary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95

Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 97

Resources . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103


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Building Partnerships w ith the Faith Communit y from The Biodiversity Project 7

About This Resource GuideThis guide was designed to help environmental leaders open dialogues and

build bridges with the faith community. Why? Because we believe that these

two communities can learn from each other and ultimately strengthen the

human response to the ecological crises of our modern world.

Lasting social change is often the result of a moral imperative, and the religious

institutions in our society play a critical role in shaping that which our society

considers right and wrong, ethical and unethical.

In recent years there has been a wellspring of new activity between the envi-

ronmental movement and the faith community, from churchyard habitat

programs to interfaith community working groups. Given the number of new

programs and publications that have flourished in the past few years, we

expect these partnerships to continue to grow in response to environmental

crises and inner callings. For some, these relationships are a new kind of

activism, for others, an extension of their practice of a deeply held faith.

Respect for biodiversity a.k.a. the fullness of Creationis deeply interwoven

into the spiritual texts and practices across many faith traditions. This guide

is an effort to share the growing wealth of resources in the field in order to

help interested individuals and organizations learn from (and build upon) the

experiences of complementary activity.

Each of us comes to this dialogue from a different perspective; each brings

something from our unique experience. Collectively, we are finding new

sources of inspiration, affirmation, positive change and an earnest exploration

of why we are moved to care for the living Earth and its inhabitants. There is

joy and power in this work, and we wish you well in your endeavors.

Jane Elder

Executive Director, The Biodiversity Project

P R E F A C E


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A word of clarification

about the use of the

term secular environ-

mental groups : The

United States is a

deeply and broadly

religious nation. Inmost environmental

groups, whether

national or local, and

whether focusing on

biodiversity or

addressing a number

of environmental

issues, some members

will be committed

members of identified

religious communities.

Others will be deeply

spiritual, although they

are not presently affili-

ated with any particu-

lar spiritual tradition.

Still others will truly be

secular, which also

means civil, worldly,

temporal, or material.

We call such groups

secular not because

we mean to imply thattheir membership is

entirely secular but

rather to distinguish

them from the spiritu-

ally-based organiza-

tions and communities,

environmental and

otherwise, that are

the subject of this

guide. We hope that

as secular groups

engage in outreachto spiritually based

communities and

organizations, they will

come to realize more

and more how they too

are spiritually based.



Environmental GroupsIn the following manual, we seek to provide guidance for activists in the secular

environmental community on how to communicate and form partnerships

with colleagues in the religious community. Given the diversity of religious

communities in the U.S. and their substantive conservation work, this is not

and should not be treated as a definitive guide. We hope, however, that it willprovide useful background about some portions of the U.S. religious community

and present helpful suggestions for secular environmental groups.

We also ask for a generous spirit and tolerance concerning semantics. When

discussing important, complex matters like connections with spiritual motiva-

tions and groups, language has its drawbacks. We cannot always use everyones

preferred term. For example, some people prefer the word spiritual, while

others like the words religious or faith-based. These words are not com-

pletely interchangeable, but the concepts they represent overlap (please see

Glossary for definitions of terms). To address this, we have used all these terms.

In addition, for the sake of clarity, we have, at times, used the term secular,but this is not meant to imply that individuals who work with secular groups

are not also deeply spiritual or religious (please see sidebar on this page).

The first four chapters of the Guide cover the why, how, and who. They

discuss the importance of partnerships between secular and religious conserva-

tionists. They include suggestions for tone and perspective as secular environ-

mental organizations work with their faith-based community colleagues, examples

of projects on which they may wish to collaborate, and ways to locate religious

community individuals with whom to work. In addition, it provides specific back-

ground about some U.S. religious denominations and organizations, including

contact and resource information. The last three chapters provide some historicalbackground and context. They include br ief historical overviews, some Bible

quotes, and quotes from other religions to round out the picture of the immense

richness of the interface between faith and the environment. Throughout this

Guide, the focus is on outreach and partnership with Jewish and Christian

religious communities because these faith traditions are dominant in the U.S.,

but we hope it will lead to work with other spiritual traditions too. We also

hope this will be a journey of fulfilling experiences and friendships.

I N T R O D U C T I O N


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Chapter I:

Value of Partnerships

During his thousand-

mile hike to the

Gulf of M exico,

John M uir wrote

about animals he

encountered as

beautiful in the

eyes of God . . .

part of Gods family,

unfallen, undepraved,and cared for with

the same species of

tenderness as is

bestowed on angels

in heaven or saints

on earth.


I. The Value of Partnerships Between the Environmental andthe Religious Community

There are many reasons for people who care about conservation from secular

and religious perspectives to work together. In part, these include the natural

overlap that has always existed between the secular and spiritual environmental

worlds, the importance of the religious voice to policy makers and the general

public, and the long history of social action in the religious community. Harvard

professor Robert Putnam, author ofBowling Alone: Americas Declining

Social Capitalism , has noted, Religious affiliation is by far the most common

associational membership among Americans. Indeed, by many measures

America continues to be (even more than in Tocquevilles time) an astonishingly

churched society. 1

A. The Religious Presence Has Always Been There

Spiritual and faith-based reasons to protect the environment have always had a

powerful presence in the environmental movement. Reflections on religious

reasons to care about conservation have provided inspiration, sustenance, and

joy in the long struggle to protect the earth.

During his thousand-mile hike to the Gulf of Mexico, John M uir wrote

about animals he encountered as beautiful in the eyes of God . . . part of Gods

family, unfallen, undepraved, and cared for with the same species of tenderness

as is bestowed on angels in heaven or saints on earth. 2 Prior to Muir, Henry

David Thoreau called the ancient forests of Mt. Katahdin a specimen of what

God saw fit to make this world. 3 These and other founders of todays environ-

mental movement were motivated and counseled by their own spiritual convic-

tions as they focused on the beauty, awe, and protection of Gods creation.

The presence of the religious voice and spiritual motivation for individuals

who care about conservation and biodiversity go back much farther. Thomas

Aquinas wrote in the thirteenth century: God brought things into being in

order that His goodness might be communicated to creatures and be represent-

ed by them. And because His goodness could not be adequately represented by

one creature alone, He produced many and diverse creatures, that what was

wanting to one in the representation of the divine goodness might be supplied

by anotherand hence the whole universe together participates in the divine

goodness more perfectly, and represents it better, than any single creature what-

ever. 4 For centuries, we have been inspired by the words of St. Francis of

Assisi, as he reminds us to treat animals with kindness: Not to hurt our

humble brethren is our first duty to them, but to stop there is not enough. We

have a higher missionto be of service to them wherever they require it. 5 St.

Francis was preceded by St. Hildegard of Bingen, who gives us beautiful images

for Gods love of the world: As the Creator loves His creation, so creation

C H A P T E R O N E


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Chapter I:


loves the Creator. Creation, of course, was fashioned to be adorned, to be

gifted with the love of the Creator, and the entire world has been embraced by

this kiss. 6 There are many others, including the authors of Sefer Ha-Hinukh, a

seventh century Jewish guide to moral living, who wrote that Gods desire is

for the endurance of Gods species . . . for under the watchful care of the One

who lives and endures forever . . . it (every species) will find enduring existencethrough God. 7

Moreover, long before these spiritual guides were speaking and writing,

Hebrew and Christian scriptures in the Bible imposed a responsibility upon

humans to care for creation. One of the first commandments in the Bible is to

care for the Garden of Eden, to till it and keep it (Genesis 2:15). The Bible

teaches that creation belongs to God: The earth is the Lords and all that is in it

(Psalm 24:1) and All the tithe of the land, whether of the seed of the land or

of the fruit of the trees, is the Lords; it is holy to the Lord (Leviticus 27:30).

These Scriptures also note that nature is a place to recognize God: The God

who made the world and everything in it . . . does not live in shrines made by

human hands (Acts 17:24). For what can be known about God is plain tothem, because God has shown it to them. Ever since the creation of the world

His invisible nature, namely, His eternal power and deity, has been clearly per-

ceived in the things that have been made (see Romans 1: 19-20).

In whispers and shouts, the worlds spiritual traditions speak to the impor-

tance of conservation. His Holiness the 14th Dalai Lama writes that all beings

seem beautiful to us, beautiful birds, beautiful beasts, 8 and Buddhist hermits

regard unspoiled nature . . . as the most favourable environment for spiritual

progress and true happiness. 9 The Quran notes that The herbs and the trees

adore [Him]. 10 Hinduisms foremost ethical principle is Ahimsa, or noninjury:

Ahimsa is not causing pain to any living being at any time through the actions

of ones mind, speech o r body.11

This idea has been a basis of the ChipkoAndolan in India, where villagers have stopped destruction of their natural

resources by hugging trees to prevent logging. And Navajo teachers counsel

that We the five-fingered beings are related to the four-legged, the winged

beings, the spiritual beings, Father Sky, Mother Earth, and nature. We are all

relatives. We cannot leave our relatives behind. 12

B. The Unique Dimensions of the Religious Message on Biodiversity

One of the most lastingand perhaps most significantcontributions the

religious community can make to biodiversity lies in its core teachings: the

unique message it can proclaim about biodiversity. This message has sometimestransformed not just the particulars but the entire tone of the debate.

For example, when religious leaders explain that species diversity should be

preserved because God saw all that God had made, and behold it was very

good, the discussion moves away from utilitarian calculations. While such

considerations have their place, discussing biodiversity purely on utilitarian

grounds sometimes leads to debates about the usefulness of a given species,

which in turn can lead to loggers vs. owls conversations.

God is the foundation

for everything.

This God undertakes,

God gives such that

nothing that is

necessary for lifeis lacking.

Now humankind

needs a body that

at all times honors

and praises God.

This body is supported

in every way

through the earth.

Thus the earth glorifies

the power of God.

Hildegard of Bingen13

W hen religious

leaders explain that

species diversity

should be preserved

because God saw

all that God had

made, and behold it

was very good, the

discussion movesaway from utilitarian

calculations.

12 Building Partnerships with the Faith Community from The Biodiversity Project


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Chapter I:


Religious leaders

can help articulate

visions of society that

provide powerful,

persuasive alternatives

to the hyper-indi-

vidualistic, anti-

government messages

of environmental

opponents.

O Lord, How manifold

are your works! In the

wisdom you have

made them all; the

earth is full of your

creatures.

Psalm 104:24

Similarly, describing the Endangered Species Act as a Noahs Ark helps us

understand that our relationship with the rest of the natural world is ancient.

Ecology is not some modern fad that will fade away in a few years; it is part

of an ancient tradition, a new word that describes very old relationships.

More fundamentally, religious leaders can help ar ticulate visions of society

and governments role in that society in a manner that reaches well beyondestablished environmental groups. Whether it is Catholic teachings about the

importance of the common good, Evangelical writings on how Gods owner-

ship of all takes precedence over property rights, Protestant declarations of

solidarity with the least powerful in society, or Jewish traditions about our

common responsibility to and for each other, these visions provide powerful,

persuasive alternatives to the hyper-individualistic, anti-government messages

of environmental opponents. When we help religious leaders and groups

spread these messages (or sometimes help them realize just how important

and powerful such messages can be), we help build a stronger pu blic com-

mitment to biodiversity.

C. Policy Makers Are Inclined to Listen to the Religious Community Voice

The spiritual voice is important to the protection of the environment not only

because it is and always has been one of the key rationales for why we care

about conservation. It also is important because the religious community

affects overall societal values, which in turn impact public policy and the

election of policy makers.

Therefore, when policy makers hear the conservation message from a religious

perspective, they not only are moved by the spiritual tone, but also realize that

religious community members have the potential to motivate a larger commu-

nity in support of environmental protections. In addition, many policy makerswere taught at an early age to respect religious messages and messengers,

inclining them to be receptive to conservation ra tionales from a spiritual

standpoint. When policy makers hear a conservation message from a religious

community messenger, a wedge is driven in the stereotype some policy makers

have about people who care about the environment, and driving a wedge in

stereotypes can be the first step in getting someone to listen. This powerful

combination of religion and conservation makes the spiritual community one

of the most effective advocates for environmental protection.

In recent years, the organized religious communitys effectiveness in asking

policy makers to consider the importance of biodiversity has been witnessed a

number of times: for example, in the mid 1990s, when legislation was intro-duced to rewrite and seriously weaken the Endangered Species Act, and when

attempts were made to extend a rider that placed a moratorium on the listing

of endangered species. Christian and Jewish leaders and constituents wrote

letters and met with members of Congress expressing concern about these

efforts. The Evangelical Environmental N etwork held a packed press conference,

and the National Council of Churches devoted an Earth Day mailing, which

went to thousands of congregations, to the Endangered Species Act (ESA). The

Building Partnerships wi th the Faith Community f rom The Biodiversity Project 13


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Chapter I:


14 Building Partnerships wit h the Faith Community from The Biodiversity Project

moratorium on listing was not renewed; and the anti-ESA rewrites have not

been passed. While it is impossible in any complex legislative battle exactly to

pinpoint the items that made the difference, it is instructive to watch the direct

reactions of members of Congress to various actions. When the religious com-

munity letters were delivered to the Hill, senators stood up the next day and

read them during debate. When a member of Congress asked that pro-ESAreligious community letters be inserted in the hearing record of the House

Resources Committee, Chairman Young, sponsor of an anti-ESA bill, became

flustered and tried to prevent this normally routine action. (This was so unusual

that the Washington Post wrote a brief story about it.)

Similarly, in the years 1999 and 2000, letters to the Clinton-Gore Administration

signed by over 2000 religious community leaders and activists urged adoption

of a strong policy to protect roadless areas in national forests. The first such

group letter was instrumental in gaining attention of the White House Chief of

Staff, an important step in the process toward an effective roadless rule. In

addition, religious community representat ives testified a t many of the 600

hearings held across the country pertaining to the roadless policy and submittedletters during public comments periods on the rule. In its last days in office,

the Clinton-Gore Administration issued a strong roadless policy. These and

other instances are indications that policy makers pay close attention to

communications from the religious community.

D. The General Public Cares About ReligionAnd Links Religionwith the Environment

In the United States, 40-45 percent of the public consistently reports attendance

at religious services in any given week.15 According to polling and focus group

data compiled by Lake Sosin Snell and Associates for the Biodiversity ProjectSpirituality Working Group, 95 percent of American voters believe in God.

Most of these voters are Protestant and Catholic Christians, with 40 percent

identifying themselves as born-again or Evangelical Christians. Also according

to this data, people in the United States appear to be fairly evenly divided over

whether religious and spiritual values should influence politics. 16

A variety of faith-based beliefs among members of the public provide a pow-

erful motivation for environmental concern and action. In a 1996 Biodiversity

Poll conducted by the research firm Belden & Russonello, 67 percent of the

general public polled said they believed that biodiversity should be protected

because nature is Gods creation and humans should respect Gods work. 17

A recent multinational study showed that people with more literal beliefs inthe Bible tended to have . . . environmental concerns . . . rooted in the effects

that this degradat ion will have for humans. 18 Similarly, polls and focus groups

indicate that the most widespread values that underlie attitudes on the environ-

ment are the responsibility to save the planet for future generations and the

desire to have families live in a healthy, pleasing environment. These values are

at least implicitly spiritual. In addition, natures explicit connection to God is

an important value for many, though some see religion as a private association

not concerned with the environment.

We must ask our-

selves as Americans,

Can we really survive

the worship of our

own destructive-

ness? We do not

exist in isolation. Oursense of community

and compassionate

intelligence must be

extended to all life

forms, plants, animals,

rocks, rivers, and

human beings. This is

the story of our past

and it will be the story

of our future.

Terry Tempest

Williams14

Sixty-seven percent

of the general public

polled believed that

biodiversity should

be protected because

nature is Gods cre-ation and hum ans

should respect G ods

work. These beliefs

provide a powerful

motivation for envi-

ronmental concern

and action.


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In part, secular

environmental

groups can offer

the religious

community:

Additional exciting

possibilities tomake a difference

on critical issues

through outreach

activities;

Substantial, well-

documented, and

accurate ecological

and economic

information; and

Assistance asreligious groups

reach out to policy

makers and the

media.

Building Partnerships w ith the Faith Communit y from The Biodiversity Project 17 Chapter II:

Outreach Approaches

and Tone

II. Outreach Approaches and Tone

If you are part of the environmental community, remember that it is entirely

appropriate for you to work with the religious community. Several items,

including the spiritual grounding of some of the founders of todays secular

environmental movement, show that there always has been a connection

between the twothat in many instances there has been a great deal of overlap

as people motivated in whole or part by spiritual concerns have helped build

secular environmental groups.

Secular and religious environmentalists can help each other, combining the

inspiration and power of the religious voice with the ecological expertise and

resources often found in secular groups. This is a significant partnership that

can make a difference.

A. Services the Environm ental Comm unity Can O ffer

When approaching religious groups, clearly show what you and others in the

secular environmental community can offer in this relationshipnot only

solid information about important subjects, but exciting possibilities to make

a difference on critical issues. Relate anecdotes about how environmental

activities have brought new energy, excitement, and people, especially young

people, to other congregations engaged in caring for creation. The more you

can offer, the more likely it is that religious leaders and groups will want to

work closely with you. Here are five things that you and others in the secular

conservation community can offer religious groups:

1. Information

You and others in secular environmental groups can provide substantial,

well-documented information that members of the religious community can

use to inform themselves. These data will help faith community conservation

activists answer questions and defend their own positions in favor of protecting

biodiversity. You have a great deal of scientific and economic data that show

the trends in biodiversity and why biodiversity is important. This information

also demonstrates that conservation in general and the protection of biodiversity

are not harmful to the economy and are necessary for long-term economic

well-being. If this information, with footnotes, can be compiled succinctly and

given to spiritual community activists, it can aid their efforts considerably.

For example of ways to impart information, members of Aldersgate United

Methodist Church in Tustin, CA, have sponsored educational programs,

including a potluck dinner discussion on global warming, facilitated by a

scientist from the Union of Concerned Scientist, and an Earth Watch column

is included in the congregations newsletter. 20

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2. Assistance and Staffing

You and others in environmental groups can offer to assist religious community

members when they decide to take action. For example, if faith community

individuals have a message to deliver to policy makers, you can help arrange

the meeting with policy makers, gather ecological and economic information

useful for the meeting, and perhaps attend in partnership with the religiouscommunity persons. Similarly, if religious community activists wish to do out-

reach to other members of their congregation, you can help compile fact sheets

that may be useful and even help find speakers if appropriate. Essentially, you

are helping to staff the activities of your religious partners.

3. Trainings

When appropriate, you and others in secular environmental organizations can

provide, or help with, a variety of activism trainings for religious groups, such

as media and message trainings, and information about the legislative process.

Or the trainings can be on ecological activities, such as habitat restoration,

community gardening, energy audits, green buildings, watershed assessments,simple living, etcetera. Allied Voices has conducted trainings for the

Endangered Species Coalition on how to partner with religious conservation

activists on biodiversity issues; for more information about these trainings,

contact Suellen Lowry at (707) 826-1948, or [email protected].

4. Education

You and other secular environmentalists can offer your substantial ecological

and economic information for use in religious community educational settings.

Dont underestimate the value of helping to provide interesting topics for

sermons or religious school classes. If you have readily available materials

that focus on the ecological and economic reasons to care about conservation,religious institutions (from seminaries and religious colleges to pre-K-12 schools,

camps, and day care centers) may be willing to integrate environmental

education into their curriculum. This ecological and economic information

can be coupled with spiritual information, such as Bible study guides, to create

a fully rounded curriculum. For example, Holladay United Church of Christ,

Holladay, UT, engages creative worship services to draw attention to issues

such as biodiversity. An Earth Day service features a congregation elder playing

the role of St. Francis, while animals from the local zoo receive blessings in the

sanctuary; prayers and Bible verses focus on the interdependence of all life.

Children are introduced to injured local creatures, brought in by the Utah

Wildlife Rehabilitation Association, and learn about their lifestyles and healingprocesses. Ongoing education and systematic attention to energy consumption

round out Holladays environmental programs.21

5. Church and State Guidelines

Tax status and church/state issues are often raised by religious leaders who are

relatively new to social justice activism. Many denominations publish very clear

guidelines on activism, tax status, and church/state concerns for their congrega-


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Tone in outreach:

Keep in mind that

the spiritual pres-

ence has always

been part of the

larger conservation

movement.

W hen making

choices about

outreach efforts,

make those that

will strengthen the

relationship, and if

necessary, choose

maintaining posi-

tive relationships

completing short-

term tasks.

Treat every individ-

ual as a VIP.

Avoid discussions

that compare

values of humans

versus flora and

fauna.

Have a sincere

respect for religious

beliefs and people

motivated by them.

Be careful not to

write off people

because of religious,

class, or education

differences.

tions. Though you should not give legal advice to religious groups, you and

other secular environmentalists can point out that speaking on environmental

issues in no way threatens the tax status of religious groups. The main activity

religious leaders must avoid is the endorsement of candidates for political

office. Similarly, as long as they do not try to establish a religious test for a

political office, speaking about how their religious values relate to modernpolicy questions does not intrude on church/state separation. The organization

Americans United for Separation of Church and State has a succinct guide

about religious groups, political activity, and the IRS. You can view it at

www.au.org/dodont/htm.

B. Tone in O utreach to Members of the Religious Community

As you reach out to your colleagues in the religious community, it is important

to keep a few key facts and principles in mind, some of which also apply to

other types of organizing, and some that pertain to the religious community

only. And it is important to avoid mistakes that have at times needlessly separatedthe two worlds.

1. Sincere Respect for Potential Religious Community Partners

a. It is crucial that you and other people with secular environmental groups

remember that you do not own environmentalism, and that the spiritual presence

has always been part of the larger conservation movement. It is inaccurate and

insulting to treat religious community members as if they are new to caring

about conservation or are somehow non-traditional voices in the conservation

world. Were so glad youre [finally] getting involved is a misguided statement.

Were so glad to be partnering together more is great.

b. Make choices that will strengthen your relationship with the religious

community. Choose maintaining positive relationships over completing short-

term tasks, if necessary. This guiding principle is instrumental to building a

partnership with members of the religious community. In the long run, this

network must exist for the environmental movement to prevail. The key is

finding many people with whom to partner in your work to protect the earth;

and no single action is worth jeopardizing these relationships. Therefore, always

think long term, t aking the time to build lasting partnerships and dialogue.

Once these partnerships are built, do not jeopardize them.

c. Approach everyone as a potential, highly-regarded partner, not as someonewhos just useful. It works best to treat every individual in the religious com-

munity as a VIP, as indeed they all are. In addition, since partnerships are a

two-way street, be open to learning from and listening to your religious coun-

terparts. Ask experts from the religious community sincerely for their opinions

and guidance. Also, if you are approaching someone in the religious community

about engaging in a particular project, take time to explain the context or

genesis of this project, while being open to guidance.


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d. Religious community members may be wary about you and others from

secular environmental groups because they are concerned that you privately

look down on or denigrate religious beliefs. Avoid discussions about com-

paring the values of humans versus plants, animals, etc. Conservationists from

secular organizations who work with faith communities must have a sincere

respect for a wide array of religious beliefs and the people who are motivatedby them. Be careful not to write off people because of religious, class, or

education differences.

2. Some Internal Concerns of Clergy and Lay Members

a. Religious community members are busy on a great variety of issues. Clergy

typically deal with the needs of congregants, a more than full-time job by itself,

as well as manage buildings, direct schools, lead services, and then try to carve

out time to work on a wide array of social justice concerns, one of which

might be conservation. No church or synagogue focuses entirely on environ-

mental issues, and it is the rare clergy person who has been told by congregants

that they joined that church or synagogue because of its environmental work.The clergy person or lay activist may not have previously given much thought

to environmental concerns, especially biodiversity. In addition, religious com-

munity conservation activists often try to make a difference on a multitude of

environmental issues, so they are spread very thin.

Therefore, be scrupulous about respecting the time constraints of your

religious partners. Dont overwhelm them initially either with reams of back-

ground information or with huge demands on their time. Approach them

about time-limited, specific tasks that really make a difference, and dont ask

them to drop everything for time-consuming involvement in a last-minute

effort. Once you have successfully worked together, you may be able to move

on to more complicated aspects of biodiversity and/or more long-term, time-intensive projects. Along these same lines, you can perform a substantial service

for your spiritual community partners by gathering accurate ecological and other

background information for them and offering to help in other appropriate ways.

b. In working with individuals, think about their personal and broader needs.

Help people involved in projects get to know each other, not just show up for

an event. Use tactics that appeal to public stature, such as arranging face-to-

face meetings with members of Congress and other policy makers. Also, in

some spiritual communities, there is a great deal of interest in interfaith and

interracial efforts. If your activity offers this, it is a big attraction. Finally,

understand that the faith community individuals with whom you are workingmay have ongoing relationships with the labor and business communities.

c. It is important to understand the current pressures with which clergy and

congregational leaders are coping. Some denominations are dealing with dimin-

ishing numbers and congregations seceding from the national denomination

due to theological and policy differences. Furthermore, in some places there is a

movement among individuals to discourage dollars from congregations going

Internal concerns:

Be scrupulous

about respecting

the time constraints

of your spiritual

partners.

Think about

peoples personal

and broader needs.

Understand the

current pressures

with which congre-

gational leaders arecoping, including

diminishing numbers

in some cases.

Show the diversity

of your leadership

to religious

activists.


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How to engage

in dialogue:

Step back and ask

yourself, What

would I be thinking

if I had never before

considered doing

anything pertaining

to biodiversity

issues?

Make sure the tone

is not, youd be

useful to m e, but

maybe we can

partner on this to

accomplish some-

thing.

Avoid strident-

sounding tones.

Do not put down

your opponents as

people.

Reach out to lay

members of the

religious community

as well as clergy.

to the national denominational structure, because they view the national

structures as too progressive.

d. M any spiritual communities have long-standing commitments to diversity

in their own leadership, reflecting the great diversity within their pews. Such

groups are particularly sensitive to criticisms of the environmental movementas an elitist concern held by upper-class white males. Be sure to show the

diversity of your leadership to religious activistsand if your group and its

leadership are not diverse, you might think about asking for help from religious

leaders to increase your diversity.

3. CommunicationHow to Engage in Dialogue

a. When you call or meet with someone in the religious community for the first

time, step back and ask yourself, What would I be thinking if I had never

before considered doing anything pertaining to biodiversity issues? or What

would I be thinking if I had never before seriously considered working with a

secular environmental group on biodiversity issues?People work together best when they have established personal connection

and understanding. Therefore, share a little about yourselfwho you are, why

you care, and what sustains you. If you are calling about a particular project,

talk a little about its genesis and why it makes sense to spend time on it.

Make sure the tone is not, youd be useful to me, but maybe we can

partner on this to accomplish something we both care about .

In the first few seconds of the call, ask if the person has time to talk. If not,

schedule another time to call.

b. When you work with religious community members, avoid strident-sounding

tones. Unfortunately, like the spiritual community, the secular conservationcommunity labors under stereotypes at times, and one of these is that the

secular environmental movement is wild eyed and too radical. Strident

sounding tones, while necessary and appropriate in some places, can be troubling

to people who may be considering a partnership with their secular group

colleagues. Even words like attack can be troublesomeso, for example, its

often better to say members of Congress are seriously undermining environ-

mental protections, rather than attacking the protections. After drafting a letter,

action alert, fact sheet, and so on, that will be shared with faith community

individuals, read it one last time for any words that they may perceive as being

a little sharp, and change them; the power of the piece will not be diminished,

and it will be accepted much more readily if it is worded carefully.

c. Deliver your message without appearing to be putting down your opponents

as people, and avoid criticism of individuals who are not taking pro-conservation

stands. Especially in the present political climate, it is easy to fall into habits of

demonizing ones political opponents. Direct your passion for biodiversity at

the issue itself and not at the person who may stand in the way of environ-

mental goals. Some spiritual traditions believe that of God is in all persons;


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many are guided by various versions of the admonition to love our neighbors

as ourselves. In addition, in a given congregation, one may find business leaders

as well as environmentalists, property rights activists as well as biodiversity

activists. If religious leaders feel that they cant speak about environmental

issues without directly attacking members of their own congregation, they may

avoid the subject altogether.Give spiritual leaders the tools they need to express concern about environ-

mental issues without ignoring legitimate questions about the consequences of

environmental regulations. Once trust has been established, religious leaders

may help br ing other sectors to the table ready to work with the conservation

community. In other cases, a trusting relationship may enable a religious leader

to condemn practices by congregants that need condemning.

d. Do not seek to communicate only with clergy. Influential religious community

activists on conservation issues are often lay members of their spiritual affilia-

tion. Clergy are ordained persons within a religious group, such as ministers or

rabbis; lay persons are the non-clergy, non-ordained individuals. Lay personscan have quite senior roles in their denominations.

4. CommunicationWhat to Talk About and Avoid Discussing

a. In reaching out to members of the religious community, make a connection

with issues on which the individuals are already work ing. Many clergy and

religious community activists have worked for years on social justice issues. In

the 1960s, many sectors of the religious community focused a great deal of

energy on desegregation and racial justice, the War on Poverty, and Vietnam.

Faith communities began focusing more on current environmental public policies

in the 1970s, and this involvement has been growing. But the struggle for justice

in other important areas goes on and needs to be respected.Make connections between social justice and biodiversity wherever possible.

Make the connection between the needs of poor people and conservation. For

example, legislation about cleaning up brown fields connects the issues of toxics,

poverty, jobs, and ecological health of a community. Community gardens

address concerns about food equity and access to fresh produce, employment

opportunities for low-income neighborhoods, and green space in inner cities.

Almost all denominations have national, regional, or local newspapers or

newsletters (e.g., most Episcopal and Catholic dioceses have newspapers). Get

copies of a few for a feeling about current issues important to them. Also,

denominations and some congregations now have web pages, which contain a

great deal of information; the web pages usually can be found by doing asearch using the denominations name (see also the Profiles of Faith-Based

Organizations section). In addition, most newspapers have religious pages that

appear every Saturday; begin reading these pages.

b. There is an image that environmentalists care about trees and critters but not

people; when you talk with faith community individuals, use your message to

dispel this misconception. While not couching everything in utilitarian terms,


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W hat to say:

Make a connection

with issues on

which individuals

already are working,

showing the rela-

tionship between

biodiversity and

social justice.

Emphasize the

many reasons

biodiversity is

important,

including species

inherent value

and biodiversitys

importance to

people.

Limit your message

to conservation

issues only; just

because you and an

individual agree on

conservation does

not mean you will

agree on other

issues.

Stress that the

involvement o f

the spiritual voice

often makes a big

difference.


explain how conservation is important to people, especially making clear

how poor and oppressed people are affected by the environment around

them. Make both arguments: biodiversity is important because it supports

and sustains people (through ecosystem services); and biodiversity is important

because species are inherently valuable as part of Gods creation. Biodiversity

helps humanity understand ourselves better in a broader context, and cannurture our values. In other words, biodiversity is important to todays families

and future generations, and biodiversity should be protected because nature is

Gods handiwork.

c. Many in the religious community consider conservation a justice issue,

because it is just to protect all of creation and because safeguarding the envi-

ronment is key to economic justice for workers and families throughout the

world. In much of the religious community, the term environmental justice

pertains to all conservation, justice for all of Gods creation; it does not pertain

only to environmental racism. The term eco-justice was coined in the mid-

1970s, based on looking at the intersection of ecological and economic issuesand working on them together.

d. Make sure your message sticks to the topic of conservation; just because you

and an individual agree on conservation does not mean you will agree on other

issues. When talking about the position stands of members of Congress, for

example, it is sometimes easy to begin praising or criticizing them for their

positions on non-environmental issues. Unless you have developed a true friend-

ship with the religious community members, you are on dangerous ground

because you cannot assume they will be comfortable with your opinions on

these other issues. Usually the faith community individuals are gracious enough

to ignore these tangential comments, but you cant count on this generosity.

e. Stress that the involvement of a spiritual voice in conservation issues often

makes a big difference. Use examples and anecdotes.

f. When you approach religious groups, be sure you dont bring more than

one agenda with you. Resist the urge to discuss your own religious issues

anything from questions about God to old baggage from a mean religious

schoolteacher. While at least some of these questions might be appropriate

once a trusting relationship is built, they often can block the building of that

relationship if they become too prominent too early on, especially when they

take on negative tones, denouncing religion as pa triarchy or the like.Approach religious groups with an open mind, a significant commitment to

listening, and only one item on the agendabuilding a working relationship

on environmental concerns.

g. Do not invoke scripture or theology unless you have a theological background

or you are speaking from your own personal experience and religious tradition.


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h. You may run across an argument either (as sometimes raised by secular envi-

ronmentalists) blaming religious communities for environmental destruction or

(as sometimes raised by members of some religious communities) denigrating

environmental concerns, based on their interpretation of Genesis 1:28: And

God blessed them and God said to them, be fruitful and multiply and fill the

earth and subdue it; and have dominion over the fish of the sea and over thebirds of the air and over every living thing that moves upon the earth. This is

not as hard to respond to as it might first appear.

Christian environmentalists often point out that their dominion is sup-

posed to be modeled after the dominion of Jesus, who came to serve those over

whom He had dominion and for whom He gave His very life. So we, according

to this view, should serve the rest of the planet, giving from our lives to ensure

its health. Jewish environmentalists point to the traditional Jewish understand-

ing of this passage, which notes that Adam and Eve, for example, are not

allowed to eat meat and are, just a few sentences later (Genesis 2:15) com-

manded to serve and protect the earth. Thus, according to this tradition,

dominion is not to be understood as domination. Rather it is a recognitionthat humans do indeed have the power to greatly affect the world around

themand that therefore careful, caring stewardship is even more important.

i. Be aware that some people and organizations are critical of the partnership

between religious and environmental groups. To learn more about some of

these organizations and their positions, see the following websites: Action

Institute for the Study of Religion and Liberty at www.action.org; Interfaith

Council for Environmental Stewardship a t www.stewards.net; and National

Center for Policy Analysis at www.nationalcenter.org.

5. Work with Individuals, One Step at a TimeDont get discouraged. At times, it may take days to find one person in the

religious community who will work with you, but you will find someone, and

then the activity of that one individual will make a difference.

Theres a temptat ion to want to get everyone on board. Instead, spend your

energy where it is most fruitful, finding a few who are already inclined to

partner with you. Then, when appropriate, see if these people in the religious

community can give you guidance and help in recruiting others. For example,

once you have a good working relationship with one member of the clergy, he or

she can be extremely useful in making contacts with other area clergy, as clergy

are often more responsive to calls from colleagues than from secular groups.

C. Finding Religious Com munity Partners

1. Religious Community Partners within Secular Groups

Many members of environmenta l organizations also are active in faith com-

munities. They are quite capable of, and may be interested in, speaking from a

religious perspective to policy makers and the media. They just need to be

asked. Therefore, think about your membership, perhaps even conduct an

Theres a temptation

to want to get

everyone on board.

Instead, spend your

energy where it is

most fruitful, finding

a few who are

already inclined to

partner with you.


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Learn about the

issues important to

denominations and

other religious

groups through the

following:

Religious com-

munity magazines,

newspapers, and

newsletters;

Denominational or

organizational web

pages; and

Reading the

Saturday religious

page in city news-

papers.

informal survey, to determine if any of your members would be interested in

being active from their spiritual perspective. One of the advantages of finding

an existing religious community voice within your organization is that these

individuals already are comfortable with you and your focus. In addition, your

own religious community members can be helpful in reaching out to others in

the faith community.Similarly, if you or others in your organization are active in your own faith

community, this also can be a great source of additional religious conservation

voices and activities. You can work within your own congregation, by starting

a study group, a church property habitat restoration project, an energy audit or

green building survey, and so on. An excellent resource for how to get started

in your own congregation is Earth Ministrys Creation Aw areness and Care in

Your Congregation, available through www.earthministry.org; the website Web

of Creation also has great ideas and resources at www.webofcreation.org.

2. Finding People Within Denominations and Organizations

Most denomination have a structure with national and regional offices. To finda partner in the religious community, it is often best to call the denominations

local or regional office (e.g., the synod, conference, diocese, or presbytery

offices, which are all based on geographic divisions). See the Profiles of Faith-

Based Organizations section for more information.

You can take one or more of the following steps to find these denominational

regional or local offices:

a. Call any local individual church within the denomination on which you are

focusing. Look in the phone book yellow pages under churches to locate the

names and phone numbers of individual churches. When you call, ask the

church receptionist for the phone number of the denominations local orregional administrative office. (It helps to use the specific name for the type of

administra tive office, such as synod, presbytery, or diocese office.)

b. Check the phone book for major cities in your area, or call directory assis-

tance for these cities. Look both in the business pages and under churches in

the yellow pages.

c. Look up the denomination on the web (see Profiles of Faith-Based

Organizations for some website addresses). Denominational websites some-

times include phone numbers for regional offices within the denomination;

they also have a wealth of additional information. If you dont have a specificweb address, search using the denominational or organizational name. Good

websites to search are also the:

Coalition on the Environment and Jewish Life, www.coejl.org;

Evangelical Environmental Network, www.esa-online.org/een;

Forum on Religion and Ecology, http://environment.harvard.edu/religion/;

National Council of the Churches of Christ in the U.S.A. Eco-Justice

Working Group, www.webofcreation.org/ncc/Workgrp.html;


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National Religious Partnership for the Environment, www.nrpe.org;

U.S. Catholic Conference Environmental Justice Program,

www.nccbuscc.org/sdwp/ejp/index.htm; and

Web of Creation, www.webofcreation.org.

Once you have located a denominations regional office, consider taking thefollowing steps:

a. Explain to the staff person in the denominational office who you are and

why you are looking for someone in the denomination.

b. Ask if the regional office staff person can give you names and phone num-

bers of clergy or lay members in the denomination who have an interest in

environmental justice, eco-justice, earth stewardship, earthkeeping, or caring

for creation issues. Religious community activists who are not clergy can be

quite effective, so dont ask just for clergy names.

c. If the staff people in the denominations regional office do not have names

of people interested in conservation, ask if the denomination has a local or

regional social justice committee and if you can have the names and phone

numbers of this committees leaders. There also are some national conservation

offices within the religious community you may wish to call; they are mentioned

in the overview of specific denominations.

3. Denomination-Related Schools

Denominations also have affiliations with various colleges, universities, and

seminaries (as well as elementary and secondary schools for many denomina-

tions). Religion department and science department professors and students atsuch institutions can be great activists. You also can find faith community

people in religious studies departments at secular colleges and universities. You

probably are aware of colleges with religious affiliations in your area. You may

find other such colleges by researching denominations on the web or asking a

denominations regional office. Also see the Web of Creation website at

www.webofcreation.org/seminarypages/reports.html.

4. Conservation and Social Justice Organizations within Denominations

In the 1980s and 1990s, several groups that focus on environmental issues,

often expressed as caring for Gods creation, formed within denominations

and religious communities (e.g., Presbyterians for Restoring Creation,Environmental Justice Coordinators within the United M ethodist Church, and

the Coalition on the Environment and Jewish Life). In addition, for many years

there have been denominational groups that work on social justice issues;

these tend to have experience in public policy advocacy.

Individuals in denominational local/regional offices may know about leaders

and activists in these groups who could have an interest in working with you.

Find religious

community partners:

Within your own

organization;

Through checkingthe yellow pages of

the phone book;

Through web

searches (A good

place to start is the

Web of Creation

website at

www.webofcre-

ation.org, the

N ational Religious

Partnership forthe Environment

website at

www.nrpe.org,

or the N ational

Council of

Churches

website at

www.ncccusa.org);

Through calling

denominational

regional offices;

In social justice

and conservation

groups within

denominations;

At colleges and

universities

affiliated with

denominations;

Through interfaith

and ecumenicalgroups.


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The greatest beauty is

organic w holeness,

the wholeness of life

and thing, the divine

beauty of the universe.

Love that, not man

apart from that.

Robinson Jeffers22

Among our shared

beliefs are an intrinsic

value of nature, a

respect for all life and

a commitment to inter-

generational obliga-

tions. We strive for a

healthy environment

and understand the

global connectedness

and interrelatedness

of healthy natural and

healthy human com-

munities. We believe

in the power of knowl-

edge and informationto change the world

and in democratic

governance, guided by

the principles of jus-

tice, fairness and

mutual respect. We

are motivated by a

love of place and the

beauty of the natural

world.

From the Green GroupMission Statement

Ask for names of people who are active with the denominations environmental

justice/stewardship and social justice organizations.

5. Ecumenical and Interfaith Groups

Most communities have ecumenical and interfaith groups, and many commu-

nities have groups of clergy who get together regularly. Once you are workingwith individual members of the religious community, ask about these ecumenical

and interfaith groups and the possibility of connecting with them. The

National Council of Churches at www.ncccusa.org is a good website to check

for interfaith initiatives on a national scale.


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W hen you contact

religious community

individuals about

attending meetings

with policy m akers,

you are offering

to partner with

religious community

individuals on a

relatively risk-free,

time-limited task.

It is a good idea

to end the meeting

between policy

makers, environ-

mental, and religious

members w ith

suggestions for

how to continue

the dialogue.

W hen religious com-

munity individuals

meet w ith their

policy makers, you

and others in secular

environmental

groups can provide

a number of crucial

services. For

example, you can

help schedule

meetings, provideecological and

economic back-

ground information

and policy analyses,

and perhaps attend

the meetings.

Building Partnerships w ith the Faith Communit y from The Biodiversity Project 29 Chapter III:

Types of Activities

III. Types of Activities for Partnerships

The partnership between secular and faith community environmentalists can

take many valuable, varied forms, depending on the situation. The following

discusses just a few such activities that are taking place throughout the U.S.

A. Meeting with Policy Makers

As noted above, policy makers are often disposed to listen to the spiritual com-

munity voice. Such communication is most effective when it occurs in a face-to-

face meeting with the policy maker. No matter how technologically sophisticat-

ed we become, nothing replaces direct conversations, especially when the topic

concerns spiritual matters.

When you contact individuals in the religious community about attending

meetings with policy makers, you are offering to partner on a relatively risk-

free, time-limited task. It is relatively risk free because these are private, small

meetings not held in the public eye, and time limited because the initial project

only involves reading a little background information and attending one local

meeting.

It should be clear that the faith community meeting participants are only

being asked to share their existing areas of expertise at the meeting.

Furthermore, they do not have to be theologians to speak out; their personal

message about why they care from a spiritual standpoint is powerful.

All these factors, plus genuine excitement over the possibility of influencing

policy makers, often result in religious community individuals generously

agreeing to attend such meetings.

You and others in secular environmental groups can facilitate policy maker

meetings by doing the time-consuming, non-glamorous work of communicating

with policy makers to schedule the meetings. In addition, you can p rovide

people attending the meetings with useful ecological and economic background

information. It can be very helpful for environmentalists familiar with public

policy to attend these meetings, to provide policy information, and to answer

questions. Once you have worked on one policy-maker meeting together, a

relationship between you and a religious community individual often has been

formed, and other activities may flow from this.

Such meetings can also begin or deepen relationships between policy makers

and people from their local spiritual community who care about conservation.

Thus, it is a good idea to end the meeting with suggestions for how to continue

the dialogue. For example, invite the policy maker to attend a coffee at a local

congregation, visit a local green area being protected by a religious group, and

so on.

An Allied Voices project conducted under the auspices of Earthjustice Legal

Defense Fund is an example of meetings taking place between policy makers,

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faith-based members, scientists, and environmental policy experts. Since the

spring of 1997, Allied Voices has facilitated over 130 meetings between

members of Congress and two or three constituents from their religious,

scientific, and secular environmental communities. These meetings occurred in

the congressional home state and district offices. In several places, people have

reported having very powerful and successful meetings. Since the mid-1990s,Allied Voices has also initiated partnership projects between religious organi-

zations and the Endangered Species Coalition. For more information about

how these programs were developed, contact Suellen Lowry, (707) 826-1948,

[email protected].

B. Media Outreach

1. Be Careful

Media events can be excellent tools to communicate the spiritual reasons for

caring about the environment. However, be careful when encouraging religious

conservationists to use the media. By their very nature, media activities are notprivate. There have been instances of religious community individuals being

targeted for criticism when theyve taken a pro-conservation public position.

Also, reporters can be a cynical, tough audience. Therefore, never push reli-

gious community individuals to be media spokespersons unless they are quite

comfortable with this role.

2. Specific Media Activities

Religious community environmentalists who are comfortable speaking to the

media can pursue a number of activities, such as write letters to the editor and

join op ed campaigns, or sponsor an event or conference, such as Earth Day.

You can help by researching newspapers requirements for letters to the editoror op eds (e.g., recommended length, fax number of journalist to whom the

item should be sent, other information the paper may require, and whether its

necessary to do a follow-up call to an op ed page editor). You can also help

gather background information, collect sample drafts of letters, or help

organize and staff an event.

When considering the types of media professionals to contact with a reli-

gious community message, dont neglect religious page reporters, editors, and

columnists. For most newspapers, the religious page is published on Saturdays.

3. Religious Community Publications

Almost all religious communities have publications, often at the regional andnational levels. These publications may be willing to publish articles and op eds

or columns written by people who care about conservation from a spiritual

standpoint. Once you have a relationship with religious community members

who care about conservation, you may wish to ask them about this possibility.

Again, you may be able to help by gathering background information for

articles. Also, sometimes a meeting with a policy maker can be enough of a

story for publication in local and regional religious media, especially if a picture

Be careful when

encouraging religious

conservationists to

do media work.

By their very nature,

media activities are

not private.

Almost all religious

communities have

publications, often

at the regional

or national levels,which may be

willing to publish

articles.


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Religious community

members who are

comm unicating with

policy makers or the

media should only

be asked to speak

from their own

areas of expertise.

Do not tell religious

comm unity indi-

vid uals what their

religious community

message should

contain.

Long-term conver-

sations lead to an

understanding of each

others perspectives

and concerns. In

addition, they meet

personal needs for

connecting w ithothers around

spiritual beliefs and

ecological issues.

is taken; of course, all this must be cleared ahead of time with everyone

involved.

4. Influencing Messages the Religious Community May Deliver

Religious community members who are communicating with policy makers or

the media should only be asked to speak from their own areas of expertise. Thespiritual message is deep, complicated, and powerful. It is fully sufficient to

stand by itself as a statement about the importance of conservation. It is also

sufficient rationale for the support of strong public policies that protect the

earth. Unless they wish to do so, religious community members should not be

asked to deliver policy analyses. Also, individuals speaking from a religious

perspective almost always will be speaking as individuals, not for their faith

tradition as a whole. However, it may be helpful for them to share resolutions

and other statements formulated by their denominations governing bodies and

leaders.

Do not tell religious community members what their religious community

message should contain. You can, however, talk about times you have wit-nessed a spiritual message being delivered to policy makers and the media,

and how you perceive the message was received. In addition, you can assure

members of the religious community that they do not have to be theologians

to speak out; their personal message about why they care from a spiritual

standpoint is powerful and has the potential to motivate others.

Some members of the general public see religion as a private association that

is not concerned with the environment, and they may be alienated by a media

message with a religious focus. Be sensitive to the fact that understanding the

audience for spiritual messages about conservation is important.

C. Long-Term Dialogues

When you facilitate conversations and dialogue between your environmental

group and religious groups, you help develop an understanding of each others

perspectives and concerns. Such understanding also meets personal needs as

people gain friends and acquaintances through their work and mission. They

also meet personal needs as people gain friends and acquaintances through their

work and mission. M any times these dialogues develop into projects and events.

A great resource to get the dialogue started is the Union of Concerned

Scientists video and discussion guide Keeping the Earth: Religious and Scientific

Perspectives on the Environment. It is available through Union of Concerned

Scientists, (617) 547-5552, www.ucsusa.org. Another way to initiate dialogue isfor individuals to share their stories about their sacred or special p laces, a

process the Wilderness Society calls Stories of the Land; see their website at

www.tws.org/ethic/stories.shtml, or www.wilderness.org.

Examples of organizations who engage in long-term dialogues:

Formed in 1997 in the Pacific Northwest, the Partnership for Religion and the

Environment (PRAE) started as a regional organization composed of multi-


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faith religious, environmental, and academic organizations; now there are

PRAE groups on the East coast. PRAE collaborates on joint education projects,

political advocacy, and religious celebrations. For more information about

PRAE, contact Thea Levkovitz, The Wilderness Society, at (206) 624-6430,

ext. 224, [email protected].

In Chicago, Illinois, the Interreligious Sustainability Project has been conven-ing interfaith community sustainability circles. The purpose is to provide an

opportunity for learning, reflection, mutual support, and local action on issues

of environmental sustainability. The long-term goal is to develop inter-circle

agendas, which can enhance the sustainability of the whole region. The group

published a vision statement, O ne Creation, O ne People, One Place, that was

distributed to 3,700 religious congregations in the Chicago metropolitan area,

and now publishes a quarterly newsletter. For more information about the

project, contact Rev. Clare Butterfield, Center for Neighborhood Technology at

(773) 278-4800, x.125, [email protected], www.cnt.org.

The Spiritual Alliance for Earth (SAFE) is an interfaith ecological movement

in the San Francisco Bay area bringing people together for religious and envi-ronmental activities. Their efforts include networking between faith-based and

environmental groups, learning, celebrations, and action. For more information

about SAFE, contact Bill Sadler, [email protected]. Spiritual Alliance for

Earth is affiliated with the United Religions Initiative; see their website at

www.uri.org.

D. Reaching O thers in the Religious Com munity

Many religious leaders and activists spend time reaching out to their religious

community, encouraging them to make caring for Gods creation a priority. A

number of religious groups are already engaged in activities concerning theenvironment, such as prayer services, greening of facilities, environmental

education programs, hikes, community gardens, lectures, workshops, and

advocacy for conservation policies.

With its size and influence, and through all these and additional activities,

the religious community can make a big difference on environmental concerns,

especially as more and more people in religious groups become active. One way

to encourage even more conservation activism in the religious community is

through presentations and discussions at religious community gatherings.

Presentations

building partnerships with the faith community: a resource guide for environmental groups

Documents