Archives For How Shall We Live?

Saving Snakes

Nathan Aaberg —  April 30, 2016 — 2 Comments

This week the environmentally-oriented charter school my younger son attends held a fair at which eighth graders shared information about the culminating projects they had been required to complete before they could graduate.

My son and his classmate had an unusual project on which to report. They had built, with the substantial help of the local township open space district and a local herpetologist, a snake hibernaculum at a local nature preserve.

2015-12-09 12.46.51

Hibernaculum is a fancy scientific word for a snake den that allows snakes to safely survive the winter. To survive winter’s cold, snakes need to get to find places where the temperature stays above freezing. Some smaller snakes can use the holes of crayfish to get below the frost line. Some seek out animal burrows or even holes in the ground formed by rock formations and fallen trees whose roots have rotted away.

As we have filled up the landscape with buildings and roads, however, we’ve created smaller and smaller islands of habitat. Each small island is much less likely to have natural overwintering sites of its own. And because snakes can’t fly, the snakes will usually end up dead and flat if they try moving from their island to another in search of shelter from the winter.

In other words, snakes need help. Snakes need saving.

The basic concept of man-made structures to help nature out isn’t new. People have been doing this kind of thing with bluebird houses for many decades. Without man-made bluebird houses to provide the cavities bluebirds need for creating nests and without the monitoring needed to keep out violently aggressive European starlings and house sparrows, we’d have very few of those beautiful birds around.

The success of blue bird boxes tells us something profound. It tells us that we can have the will and the ability to be Good Samaritans for other members of God’s Creation.

But are we willing to do that for snakes?

For many of us, they fill us with unease or worse. In fact, snakes have been persecuted for far too long, far too festively, and far too often by Christians who should know better. But snakes have a beauty all their own (Proverbs 30:19) and ecological value, too.

Seeing Creation as God would have us see it rather than through the prism of human culture is one important way that Christians can truly be the salt of the earth. That means we should see value in birds that add bright flashes of blue to our landscape and in other creatures.

The hibernacula created by my son, his classmate, and the local township staff was an all-day affair that required heavy-duty equipment. By the afternoon, our arms were dead tired as we shoveled dirt back into the larger hole in which the main chamber of the hibernacula had been constructed with drain tile pipes, portions of PVC tubes, as well as large and small stones. We created small mounds of stones to camouflage and protect the two entryways as well.

2015-12-09 14.16.40

There was a certain tiredness and even doubt in my heart as well.

Was all of this work going to make a difference? Unlike the construction of bluebird boxes, we didn’t know at the end of the day whether the hibernaculum would ultimately be successful. The art and science of snake hibernaculum construction are still very young.

Yet, it felt good to do something. I was proud of my son and his friend for pushing this project through a number of obstacles to completion. And I was profoundly grateful to the staff ot the local township and to the herpetologist whom all responded so enthusiastically and helpfully when the boys contacted them.

As I’ve thought further about that day, I also believe we were answering a fundamental calling. We’re called to use all of the creativity and ingenuity we’ve been blessed with to care for and to mend our Father’s world. We’re all called to be good shepherds.

Even when it’s hard and challenging.

Even when there is no guarantee of success.

Even when snakes need the shepherding.

 

P.S. The local herpetologist who helped the boys shared with us the story of an unusual hibernaculum. Some years ago western fox snakes at a local natural area had begun using the hollow cinder block walls of the basement of a nearby home as a place to survive the winters. When the landlords of this rundown building contacted him, he was able to begin implanting little passive transponders in each one. This allowed him to monitor when each individual snake came into the basement during the fall and when it departed in the spring. At the peak, there were over one hundred snakes in the basement.

One of the tenants had been an elderly woman who lived there by herself. When the occasional fox snake, which is not a poisonous species, would find its way upstairs and even into her bathtub, she didn’t panic. Instead, she would call her son, and he would drive over and bring the snake safely back down into the basement.

 

 

 

A friend recently spoke highly of a church in our area that we were not familiar with. When I went to their attractive web site and looked at their statement of beliefs, I was surprised that I was not surprised when I could not find one word that referred to the ongoing importance of God’s earth to God or humanity’s responsibility to steward it.

Not one word.

It’s as if the world around us doesn’t exist, and God’s matter does not matter.

This absence, much less the belief of some Christians that the world is ours to plunder, has provoked me to anger and frustration in the past. And, if I am honest, I must admit there are still some stirrings of those emotions in my heart as I write this even now. But I have had to ask myself: “How can you continue to be surprised when you have clearly seen that the absence of a lively and thoughtful concern for God’s Creation is the norm among churches and Christians? And what does anger and criticism, unaccompanied by tangible impact, accomplish?”

I’ve come to realize that I need to move forward in a different way. I hope you’ll bear with me as I try to explain where I believe I need to go.

Let’s start with realities.

Reality #1: The DNA of almost all churches, the mix of their fundamental beliefs and culture, does not include God’s earth in any meaningful way. In Psalms 36:6, we read: “Your righteousness is like the highest mountains, your justice is like the great deep. You, Lord, preserve both people and animals.” Do Christians and churches hunger for a righteousness that includes animals and the condition of Creation? No.

Reality #2: Christians who are convinced that a whole life of Christian love must include thoughtful and even sacrificial stewardship of God’s earth tend to be small minorities in churches. They often face scrutiny and questions. They are not free to fully express a whole Christian life. They do not have the impact they could if they united their energies and resources with other Christians with the same convictions.

Reality #3: I would assert, too, that the Christians and Christian groups that I see out there who speak out about the imperative to care for God’s earth are generally not strong enough and ambitious enough in their message. With all due respect for their ideals and efforts, they seem too concerned about not offending anyone and staying carefully within the bounds of mainstream Christian history and culture. They hope that gradual, incremental changes by individuals and churches will somehow make a difference over time. There is a place for that, but they do not ask enough of their fellow Christians. The scale of their efforts and ideas are not matching the scale of the problem.

Reality #4: Year after year, decade after decade, century after century God’s earth finds itself, on the whole, in retreat and in chaos and under assault. Creatures have disappeared and are disappearing from the face of the planet. Human activity is throwing our very climate into chaos. And too often Christians are not part of the brave, enterprising efforts being made by people around the globe to protect, renew, and restore God’s earth.

Looking at this reality, I’ve come to two conclusions.

First, while there is a role for criticism and speaking up prophetically, I believe it is less than productive to spend too much time in anger. I won’t deny my frustration and despair but I am going to do my best not to dwell on them or dwell in them. My plan is to engage in strong criticism only when it is strategic.

Second, I will use my frustration and the strong sense that the Church has missed something fundamental as motivation to pour the energies and time I have left to do what I can to bear positive fruit. I will do what I can tangibly to play a role in renewing God’s earth in practical, tangible ways. I will also do what I can to support and engage other Christians in doing tangible things.

I’m blessed to have the opportunity in my day job to do work to advance sustainable agriculture and land conservation. I will do my best in that work.

Another practical fruit I’d like to bring forth is fellowship for Christians who are committed to earth stewardship and who are actively carrying it out in their lives. As I mentioned earlier, Christians who care about God’s earth in a passionate way are often a minority in the churches to which they belong. I want to connect them with others so that we all be inspired and our convictions reinvigorated. Ideally, this fellowship would also lead to pooling of energies and resources that lead to organized action that would have far more impact than we are having individually.

Along those lines, I am also intrigued by the idea of pooling Christian giving to support large-scale and small-scale efforts to steward Creation well. Most Christian giving goes to churches, education, and social services. These are all vitally important. But living up to our fundamental responsibility to keep the earth should be generously and sacrificially supported as well.

My hunch is that much good could come from launching a foundation that would be a catalyst for expanded Christian giving in this area and that could also help Christians better understand where their giving could make the most difference.

This next idea might seem out of place in this list of actions but I don’t think it is. I feel pulled in the direction of creating stories. Over the past years a number of ideas for stories that would imaginatively and provocatively explore what a whole Christian faith would look like and what fruit it would bear have come to me. Of course, nothing seems less tied to real-world impact than retreating to a room to type words in a story (or blog post) that may never be read. Yet, stories are at the core of what means to be human. We interpret our lives as stories. Stories can inspire us. Stories can challenge us as Jesus’ parables did. They can cast new light on our view of reality as the story Nathan told David did. I would love to add to our compelling stories, in both books and film, of Christians tenaciously and creatively renewing God’s earth to the best of their abilities.

Finally, and this may be the most challenging of ideas, I believe Christians should be pioneers in creating local experiments in culture and economy that express a whole faith. The Amish and the desert fathers and their monasteries are examples to learn from. I dream of being part of a Christian community that is tied to a particular piece of land in a deep relationship of restoration, renewal, and productive use. There would be habitat. There would be farming. There would be green burials. There would be music, teaching, social gatherings, and a vibrant model for a whole Christian faith expressed in a whole Christian life of community.

As for this blog, I will use it for sharing news and lessons and insights from these directions I am taking while occasionally taking it on other directions as well. I will also use it for profiling and learning from Christians and non-Christians about how to care for God’s earth.

Interestingly enough, I’ve recently come across two passages from two very different sources that share this theme of a call for action.

In Restoration Agriculture, Mark Shepard calls for a new kind of agriculture that integrates perennial plants and domestic animals in ways that build soil, create habitat, and offer abundant food in the form of fruits, nuts, mushrooms, and meat. In his last chapter he calls for action and says way too much time and energy is spent in writing blogs (!) and books. Here’s one section:

“If after reading this book you decide not to implement at least some of the strategies in it, you might as well dig a hole, toss the book in it, then plant a hickory tree. The book will at least have done some good. Better yet, give this book to someone who will actually do something.”

And in the Gospel of Matthew Jesus says:

 “Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash.”

Both of those messages shake me. They rattle my cage where I too often find myself sitting and deliberating on exactly what are the right and proper things to believe. The key word is “sitting.” I am too often sitting with deeds and actions left undone.

I know my convictions and I believe you know yours, too. They need to take root in particular places and in specific actions.

Let our rooting begin.

You know you’re dealing with culture when you feel things should be done a certain way and you can’t really explain why.

Some cultural expressions, like the contrast between the American handshake and the Japanese bow or the cheese heads worn by Green Bay Packers fans, are innocuous and simply add flavor to life. Others enshrine fear and perpetuate human brokenness.

The parable of the Good Samaritan challenged the culture and norms of Jesus’ day. In the parable, love won out over a deep-seated and destructive cultural divide.

The good Samaritan: Love over culture.

The good Samaritan: Love of God over culture.

It is up to Christians to be discerning about culture. And if a cultural element contradicts the loving heart that God desires us to have, that cultural element must go.

But because culture is so powerful and because we breathe it and swim in it everyday, we almost always have blind spots.

That’s true with cultural traditions that shape how we relate with other people. It’s particularly true with cultural traditions that dictate how we relate to God’s earth. The non-human living things of this world are, as a whole, the ultimate “other.” Our survival depends on us consuming nature. What’s more, the greater the scale to which we desire to expand our personal comfort and our civilization’s power, the greater the scale to which we feel compelled to use God’s world in ways that deplete and diminish it. This approach to God’s world becomes rationalized and embedded in our culture. And then we can’t see the reality of what is being done.

The church should be different.

The church should be a place where God and God’s love prevails over any cultural expression that is counter to God’s love and the way God desires us to live.

What would a Christian approach to church landscaping look like if you were starting from scratch? I’d suggest these principles:

Meet the needs of people who work, worship, and play there.

Seek to be efficient in the use of resources and time.

Be a good neighbor in every way.

Express the creativity that God has blessed people with.

Affirm the beauty of God’s earth in all its diversity and life.

Steward God’s earth faithfully in the unique context of that place.  

Achieve all six of the previous principles to the best degree possible.

So how does the typical church’s big, green, weedless lawn match with those landscaping principles?

Devoting areas of the church’s ground to lawn to enable games and social activities does meet the needs of people. And there is a certain simplicity and efficiency to managing a property with just one type of landscape. The neat lawn can also be seen as being a good neighbor in terms of respecting landscaping norms of an area.

So you can make some case for the church lawn in terms of the first three principles.

But you begin to run into trouble as you think more broadly about what it means to be a good neighbor and as you look at the remaining principles.

When the lawn’s maintenance uses up large amounts of locally scarce resources (like water in dry areas like California) and applies herbicides, pesticides, and fertilizers that contribute to broader environmental problems that impact people as well as wildlife, we are not being good neighbors. Nor are we being good neighbors when our lawnmowers emit pollution. We are losing, too, the opportunity to grow food that could feed our neighbors who lack good food to eat.

And is it just me or does a landscape with just a lawn lack any display of artfulness?

Sadly, and especially when there is grass even in places where people will never venture, the lawn-dominated church landscape does not affirm the goodness of God’s Creation. It communicates that the only plant God loves in Creation is Kentucky bluegrass. (Check out, by the way, this imaginary dialogue between St. Francis and God on the oddities of the lawn and how it makes no room for the many other flowers and plants of God’s Creation.)

It’s worse than that. Lawns provide almost no food, habitat, or shelter for wildlife at a time when the world is increasingly hostile to them.

So when our church landscape is a green empire of Kentucky bluegrass and non-native trees and shrubs, we think only of our own needs. We are depriving birds, butterflies, bees, and other members of God’s creation of the food, habitat, and shelter they need to survive, even in places we will not use. In no way can that be called stewardship of God’s earth.

When we come to the principle of optimizing, it’s become clear that we’ve maximized the first two principles and been a good neighbor in terms of cultural expectations. But in the process we’ve missed the broader meaning of being a good neighbor and completely whiffed on the other principles.

In other words, the typical church landscape tells the passing world that the Christian faith and that particular church care about human needs, efficiency, and meeting cultural expectation but don’t care about their neighbors in a broader sense and don’t care about the life of God’s earth. The typical church landscape ultimately communicates that we desire the assurance of life everlasting with God but we don’t want to be any more transformed and distinct from the culture around us than we must be.

But wait a minute, you say. What am I saying about my faith? I have a big, green, weedless lawn.

Well, actually, much of America does. According to this article, the lawn is now the single largest “crop” we grow. The United States has 63,000 square miles of lawn, which is approximately the size of Texas. That is a lot of water, a lot of chemicals and fertilizers, a lot of lawnmower pollution, a lot of unused potential for growing food, and a great deal of land made hostile to wildlife.

That does not square with the loving God of all of life we see in the Bible. The God who declared the whole ecological whole of creation, including humanity, very good. Who knows every bird on the mountains. Who feeds the ravens. Who shows great concern for the poor and weak. Who demonstrated dominion over the world by sending Jesus into the world. Who showers us, despite the fact that we don’t deserve it, with love and grace.

Church Lawn Image

Does typical chuch landscaping communicate fidelity to God or to culture?

But the gravity of human culture is so strong.

We expect lawn. We don’t know why, but we expect it.

Yet, from the very beginning, Christianity in its purest form has been a counter-cultural, self-sacrificing force against dominant cultural norms that were counter to love and compassion. This was because Christians who stood up to those cultural norms had hearts that had been transformed by Jesus.

It’s time to filter our whole culture, including our landscaping culture, through God rather than filtering God through our culture.

It’s time that churches thoughtfully use their website, their church signs, and their landscaping to communicate their values and their ultimate loyalties.

(In a future post, I’ll share helpful ideas and resources on Creation-friendly landscaping. Please share with me examples you know of churches being good stewards of their landscapes by email at wholefaithlivingearth@gmail.com.)

Earlier this month, I saw a performance of the one-person play Map of My Kingdom at the meeting of a farmers group in downtown Chicago.The play was commissioned by Practical Farmers of Iowa and written by Iowa’s Poet Laureate, Mary Swander. In the play, the words and remembrances of Angela Martin, a woman who uses her legal and mediating skills to helping farm families transition their farmland from one generation to the next, immerse the viewer in the complexity and emotional intensity of those transitions. There are many references in the play to Shakespeare’s King Lear. In that story, of course, King Lear makes cavalier and egotistical decisions about how he will divide his kingdom among his daughters so he can enjoy a care-free retirement. This goes tragically wrong. Mary Swander’s play reveals to us how human frailties and legal complexities can cause generational transitions to likewise end tragically for farmland-owning families today.

Map-of-My-Kingdom-Logo_updated-text_color

Yet, the play ends on a cautiously positive, understatedly hopeful note. Because that note comes from a story that relates to the themes of this blog so directly, I asked Mary if I could run that final story segment here. She generously agreed.  

In the segment you’ll find below, Angela tells the story of how a husband and wife (Marilyn and Gerry) were inspired to do the hard work of carefully transitioning their family’s land to the next generation because they came to realize that being committed stewards of the land was something their Christian faith called them to do. 

…….

(ANGELA opens up the LAST BOX.)

But sometimes when it starts to fall apart, a family finds its way. Sometimes I help . . . I am learning to help more and more.

I had known Marilyn and Gerry for a long time. They had a large farm—really thriving. They survived the Farm Crisis, grew responsibly—real respected members of the community. I was surprised when they walked into my office—for a year Gerry worked closely with his lawyer, accountant, and a consultant to make a plan for his land—for after he and Marilyn stopped farming or…well if something happened. Gerry reached this place where he and Marilyn had digested everything that the consultant and lawyer and accountant suggested. Then they set up a meeting with me.

Gerry and Marilyn had everything in order—the books, the abstracts—they had asked tough questions and were working those out together. They worked on a mission statement, a plan for the farm and got their kids and family on board. It had seemed easy.

I didn’t know how hard it had been for them, how hard they had worked to make it seem easy, until Marilyn came into my office a few weeks after Gerry’s passing to put that plan we had made together into motion.

She sat down, exhausted from the funeral and those lonely, weeks after—all that work tying up loose ends, all that work that nobody ever sees, all that work that leaves little time for doing, let alone feeling anything else.

Marilyn came in. I put on the coffee and we just sat. And then she told me a story.

(ANGELA takes on MARILYN, grabbing mug from the box, and sits. She takes a big breath, and exhales quietly. A beat.)

I went to see the pope once.

(A beat.)

Never thought that would be something I’d want to do. Not Catholic, you know. But the Pope was traveling across the states, visiting churches, you know…blessing people…and I got the idea that I was going. This is what I was going to do—see the pope.

Gerry…he was busy, not interested, but said “go on”…you know, knock myself out. With the pope.

That’s funny.

(A beat.)

So I drove into the city—people everywhere—he drove up in that…that Pope-mobile…and you just start waving, you know—can’t help it. He’s there in his little . . .aquarium. . .and you raise your arm up in the air and he’s waving and I felt he was saying “Hi” right to me and I just start hollering, waving, whistling. I mean, I never got to see the Beatles or Elvis, so I guess I got it all out of my system with that pope.

And we settle in to listen to him—sitting on these hard bleachers to…you know…hear the pope.

And Gerry was at home on the farm choring, doing the milking in the barn. I guess he turned on the radio and they were broadcasting the pope…so I was sitting in the bleachers and Gerry was milking, but we are both listening to what this guy had to say. And what is some guy from Rome, you know, with the fancy robe gonna have for us—me on the bleachers, Gerry on the farm? I mean, really?

And the pope started to talk and I was looking around at all these people and Gerry must have been milking, not really listening much and then suddenly we heard the pope talking about the need to be stewards of the land and how we are called to leave the Earth, the soil in better condition than we found it. . . “The land is yours to preserve from generation to generation.”

That hit me. And it hit Gerry.

I started to cry. Right there, the pope talking and tears running down my face.

I got home that night and Gerry was sitting at the table. No, “How was it?” or anything just sitting there—hands folded, thinking.

“Gerry?” I said and he reached over and took my hands…

(MARILYN reaches out, thinking about the moment. A beat.)

Gerry told me he had listened on the radio and almost fell on the barn floor when the pope talked about the land. Gerry started to think about our kids and what we were leaving them. And how we were leaving the farm to them.

And I said, “Me, too.” The pope’s speech did the same thing to me. And we sat there a bit . . .thinking . . .and then we got up, cooked dinner and.. . Well, that was it . . . So we just decided we wanted to figure out what we would do next.

(ANGELA takes off MARILYN, puts mug away, stands.)

And they did.

They found a way to communicate to their kids what they valued and hoped for the land going forward. Everybody signed off on the plan—no surprises. One son was going to stay on, farm the land while renting from his siblings. Gerry had him build another house down the road, far enough away so that he couldn’t see Gerry and Marilyn’s farmstead. Gerry figured that would keep him from trying to meddle in how his son was starting to farm and keep his son from trying to fix what he thought Gerry was doing wrong.

And that wasn’t really the fix you know—it just got the issue out in the open, got them talking about it, Gerry and his son, and they figured it out as they went right up until Gerry passed. It wasn’t easy, but I learned that day how hard they had worked, how much honesty or courage it took to make it look like it was.

…….

mary-swander photo

I again offer my thanks to Mary Swander (in the photograph above) for allowing the excerpt to be  reprinted here. If you know of a group who might find this one-act, one-person play meaningful, please contact her to discuss arrangements. It’s a play worth sharing, especially in rural areas.

Watching the play also reminded me of the power of story and art. It also reminded me that how we treat the land reflects, as do our choices in many other realms of our lives, the real values we live by. 

I start this holy week blog post with an Easter buffet of quotations that express the joy of this holiday in ways that are meaningful to me and that I hope will be meaningful to you.

Then, because Easter was a day of questions for the disciples and others who loved Jesus, I will close with some questions for you and I to meditate on that relate to how we make our celebration of Easter holy and whole.

PAINTING OF ANGEL, WOMEN AT EMPTY TOMB OF CHRIST

God proved His love on the Cross. When Christ hung, and bled, and died, it was God saying to the world, ‘I love you.’ (Billy Graham)

 

“The point of the resurrection…is that the present bodily life is not valueless just because it will die…What you do with your body in the present matters because God has a great future in store for it…What you do in the present—by painting, preaching, singing, sewing, praying, teaching, building hospitals, digging wells, campaigning for justice, writing poems, caring for the needy, loving your neighbor as yourself—will last into God’s future. These activities are not simply ways of making the present life a little less beastly, a little more bearable, until the day when we leave it behind altogether (as the hymn so mistakenly puts it…). They are part of what we may call building for God’s kingdom.” (N.T. Wright, Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church)

 

The great gift of Easter is hope – Christian hope which makes us have that confidence in God, in his ultimate triumph, and in his goodness and love, which nothing can shake. (Basil Hume)

 

“Jesus’s resurrection is the beginning of God’s new project not to snatch people away from earth to heaven but to colonize earth with the life of heaven. That, after all, is what the Lord’s Prayer is about.” (N.T. Wright, Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church)

 

Christ the Lord is risen today, Alleluia!
Earth and heaven in chorus say, Alleluia!
Raise your joys and triumphs high, Alleluia!
Sing, ye heavens, and earth reply, Alleluia!

(first verse of “Christ the Lord is Risen Today,” a hymn by Charles Wesley from 1739)

 

 “Made for spirituality, we wallow in introspection. Made for joy, we settle for pleasure. Made for justice, we clamor for vengeance. Made for relationship, we insist on our own way. Made for beauty, we are satisfied with sentiment. But new creation has already begun. The sun has begun to rise. Christians are called to leave behind, in the tomb of Jesus Christ, all that belongs to the brokenness and incompleteness of the present world … That, quite simply, is what it means to be Christian: to follow Jesus Christ into the new world, God’s new world, which he has thrown open before us. (N.T. Wright, Simply Christian: Why Christianity Makes Sense)

 

And here are the questions. Read them at your own risk!  Living out God’s ways in this world can be disruptive.

Do you and I believe Christ’s resurrection is an epic moment that only has significance for people or does it also have meaning for all of Creation, the Creation that Paul writes is “groaning”?

What kind of people does God desire you and I to be? What does the holiness (what I could call “pure goodness”) that comes from being filled with God’s Spirit look like?

Can you and I as Christians be filled with holiness and the fruits of the spirit while simultaneously committing selfish violence against God’s earth and the living creatures of that earth?

Has the food you and I plan to consume on Easter Sunday been raised in ways that are in keeping with the fruits of the spirit and God’s abiding love?  Do we honor God by what you and I eat on this day?

In particular, if you and I plan eat meat, what do you and I know of how the people raised the animals from which the meat came? Did the farmer who raised that animal raise it kindly and with consideration to the unique needs and innate characteristics of that animal? Or did it live in deprivation and was it pumped full of chemicals and antibiotics and then slaughtered in a place that is inhumane to the animals and to the workers?

And if our answer to that last question was yes, how do you and I reconcile our choice with the loving, merciful God of Easter that we say we follow and love?

Will you and I open our hearts to the full meaning of Easter and the renewed eternal life God offers us, our neighbors, and all of Creation out of His love?

Will you and I choose to live out God’s love for the whole world on this most holy of days in the food that we choose to eat and the food we will say grace over?  Even if that means bucking tradition by not eating meat to make Easter a day of complete peace and grace? Or even if it means putting in the time to find a source of humanely raised meat and paying the true cost of it?

Will we, in other words, make what we eat harmonious with our worship of God and our love of Jesus?

And I end with this final quote from N.T. Wright (obviously a favorite Christian thinker of mine) from his book Simply Christian: Why Christianity Makes Sense.

“That is what worship is all about. It is the glad shout of praise that arises to God the creator and God the rescuer from the creation that recognizes its maker, the creation that acknowledges the triumph of Jesus the Lamb. That is the worship that is going on in heaven, in God’s dimension, all the time. The question we ought to be asking is how best we might join in.” 

To imagine all of Creation joining humanity and angels in praising God is an unreal image that I know may strain the credulity of some of my readers.  But the beauty and wholeness and holiness of that image is one of the reasons for my faith.

Let us worship God with special joy and fervor this weekend.  May you have a blessed Easter.