Waiting for worldviews to change to accommodate new science is like watching the emergence of multicellularity. Keep in mind that Darwin’s On the Origin of Species is only 150 years old. Copernicus’s On the Revolutions of the Celestial Spheres was published in 1543. That book wasn’t completely dropped from the Vatican’s list of banned books for another 300 years. (I wonder if foundation-shattering books would fly under heresy radars if the titles didn’t start with “On the…”)

Chuck, on the other hand, just got fast-tracked! On Darwin’s 200th birthday, the Vatican is officially on board with evolution! Also, more than 800 pastors and rabbis are celebrating “Evolution Weekend” following Darwin’s 200th birthday February 12.

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“From the time the world was created, people have seen the earth and sky and all that God made. They can clearly see his invisible qualities — his eternal power and divine nature. So they have no excuse whatsoever for not knowing God.” (Romans I: 20)

“Have you not seen how God sets forth a parable? A good word is like a good tree whose roots are firm and whose branches reach heaven. It gives its fruit during every season, by leaves of its Lord. And God sets forth parables to people that they may remember.” (Al-Qur’an I4: 24-25)

As you likely know, people of faith and environmentalists don’t always see eye-to-eye. The narratives of faith and the green movement can seem to diverge pretty widely at points, and members of both sides have often viewed the other with suspicion and distrust. In recent years, though, we’ve seen efforts by both groups to “reach across the aisle,” and the development of concepts like “creation care,” which attempt to bridge religious beliefs with environmental concerns.

In November, the Sierra Club joined the conversation with its publication of Holy Ground: A Gathering of Voices on Caring for Creation. Bringing together clergy, lay people, and thinkers on the topics of religion/spirituality and the environment, Holy Ground is an anthology of meditations (essays just doesn’t seem to work) on the role of caring for the Earth while remaining faithful to the tenants of one’s faith.

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Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the LORD. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the LORD: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat.1

Like the people and even their God, then, the farmlands were given time to rest from their productive toil, to rebuild their strength in order to be fruitful again after the period of rest so that they might yield bountiful harvests for years to come. As the ancient Hebrews restrained from working their fields, they honored their God and the land itself.

I mention this practice of a “sabbath of the land,” almost entirely forgotten in modern farming (and especially in agribusiness), because it provides a potentially useful paradigm for more than just agriculture. It also provides a good model for us today, for how we might live sensibly and sustainably in a time when natural resources are threatened and the Earth is endangered, at least to some degree, by human actions.

One recent example of honoring/acknowledging the (imperiled) state of nature is in California Gov. Arnold Schwarzenegger’s call to Californians not to use, heck not even to buy, fireworks this Fourth of July. Gov. Schwarzenegger made this plea for sensibility with wildfires numbering in the hundreds throughout the state and with state resources to fight those fires as threatened as the homes, lives, and habitats themselves.

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Earth Day fell during Passover this year causing Jews to reflect on how an important tradition offers some wisdom about environmental challenges. Rabbi Jeff Sultar, director of The Green Menorah Program at the Shalom Center, took the three necessary elements of the Passover Seder and used them to symbolize the struggle with personal, economic, or political “pharaohs” putting limitations on a healthy planet.

He advocates holding “street seders” this year during Passover. These seders are part religious observance, part political demonstration. Possible locations include regional E.P.A. offices to demand they allow states to raise emissions standards above federal standards, ExxonMobil offices around the country, and congressional offices to urge politicians to pass “America’s Climate Security Act.”

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The Passover seder is a ritual feast that includes symbolic foods telling the story of Israel’s exodus from slavery in Egypt. Meg Dickler-Taylor is the owner of Large Marge Sustainables, and she is catering “The Sustainable Seder” in Los Angeles.

Dickler-Taylor spoke to the Workmen’s Circle, the host of the seder, about ways to incorporate sustainability into their Passover celebration. Her tips included bringing their own bags to the supermarket, using durable plates instead of disposable, and making organic and local food choices.

“Passover is a celebration of a lot of things, primarily the freedom of the Jews [from] enslavement of Egypt. Every year, if we are to create a dynamic civilization, we have to reapply that concept of freedom to what we’re experiencing in our environment right now,” Dickler-Taylor said.

Photo credit: Flickr

Who is responsible for responding to the challenge of global climate change? We tend to think that it is the scientist, the statesman and the environmentalist upon whom this responsibility lies. But climate change is an urgent moral and spiritual issue for all peoples of our world. We are witnessing its impact right now, and we can for see the havoc it will wreak on the health and survival of further generations. The future will bring environmental refugees in numbers unknown in previous ages. As a result of climate change and habitat destruction, a myriad of species now faces a silent genocide.

As a Rabbi and religious leader, I am concerned about our common future, the quality of life for our families and the threatened species of our world, including our own. I join fellow religious leaders in that concern. It is not enough to care about climate change, forest devastation and environmental threats to clean water, air and seas. It is incumbent upon every religious leader, religious institution and person of faith to serve as beacons to our communities, illustrating by our actions and example our spiritual commitment to our earth and it’s threatened and limited resources.

Stone also points to the efforts of his own congregation, as well as organizations such as the Coalition on the Environment and Jewish Life (CEOJL). His examples provide compelling illustrations of faith in action, and set a high standard for believers of all faiths. Let's hope his message resonates throughout the faith community.

PlanetSave.com: "A Jewish Response to Climate Change"

Treehugger: "How Many Jews Does it Take to Change a Lightbulb?"