Introduce Trauma-Informed Design to Your Organization - CSUN ATC 2024
Building Partnerships with the Faith Community: A Resource Guide for Environmental Groups
1. 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 Outreach Guide:
An Outreach Guide for
Environmental Groups to
Faith-Based Organizations
The Biodiversity Project
214 N. Henry Street, Suite 201
Madison, Wisconsin 53703
(608) 250-9876
(608) 257-3513 fax
www.biodiversityproject.org
2. T H E B I O D I V E R S I T Y P R O J E C T
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
maker’s 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.
3. 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 Outreach Guide:
An Outreach Guide for
Environmental Groups to
Faith-Based Organizations
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
project@biodiverse.org
www.biodiversityproject.org
Printed on recycled paper
Madison, Wisconsin, November 1999
Revised May 2001
4. The Biodiversity Suellen Lowry and Rabbi Daniel Swartz, Lead Writers
Project wishes to • Suellen Lowry has developed programs of partnership between secular environmentalist
thank the following groups and members of religious and other communities, termed Allied Voices programs,
individuals and for the Endangered Species Coalition and Earthjustice Legal Defense Fund. She also
organizations for their is active with the Christian Environmental Council and the Society of Friends
valuable contributions (Quakers). Suellen can be reached at (707) 826-1948, suellen@northcoast.com.
to this outreach guide: • Rabbi Swartz is the Executive Director for the Children’s Health and Environment
Network and can be reached at dswartz@cehn.org. He was the former head of the
Washington, D.C. office of the National 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 Education Network steering committee. She can be reached
at (608) 250-9876, mfarrior@biodiverse.org.
Cassandra Carmichael, Copy Editor
Cassandra Carmichael is the Director of Faith-Based Programs for the Center
for the New American Dream (www.newdream.org). She can be contacted at
cassandra@newdream.org.
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, Interreligious Sustainability Project,
Center for Neighborhood Technology
Brian Cole, The Sabbath Project
Elizabeth 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 Williams
Mary 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.
5. Table of Contents
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 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12
C. 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 Members 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
7. P R E F A C E
About This Resource Guide
This 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 Creation—is 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
Building Partnerships with the Faith Community from The Biodiversity Project 7
9. I N T R O D U C T I O N A word of clarification
about the use of the
term “secular environ-
Building Partnerships mental groups”: The
United States is a
deeply and broadly
with the Faith Community: religious nation. In
most environmental
A Resource Guide for groups, whether
national or local, and
whether focusing on
Environmental Groups biodiversity or
addressing a number
In the following manual, we seek to provide guidance for activists in the secular of environmental
environmental community on how to communicate and form partnerships issues, some members
with colleagues in the religious community. Given the diversity of religious will be committed
members of identified
communities in the U.S. and their substantive conservation work, this is not
religious communities.
and should not be treated as a definitive guide. We hope, however, that it will
Others will be deeply
provide useful background about some portions of the U.S. religious community
spiritual, although they
and present helpful suggestions for secular environmental groups. are not presently affili-
ated with any particu-
We also ask for a generous spirit and tolerance concerning semantics. When lar spiritual tradition.
discussing important, complex matters like connections with spiritual motiva- Still others will truly be
tions and groups, language has its drawbacks. We cannot always use everyone’s “secular,” which also
preferred term. For example, some people prefer the word “spiritual,” while means civil, worldly,
others like the words “religious” or “faith-based.” These words are not com- temporal, or material.
pletely interchangeable, but the concepts they represent overlap (please see We call such groups
Glossary for definitions of terms). To address this, we have used all these terms. “secular” not because
In addition, for the sake of clarity, we have, at times, used the term “secular,” we mean to imply that
their membership is
but this is not meant to imply that individuals who work with secular groups
entirely secular but
are not also deeply spiritual or religious (please see sidebar on this page).
rather to distinguish
them from the spiritu-
The first four chapters of the Guide cover the “why,” “how,” and “who.” They ally-based organiza-
discuss the importance of partnerships between secular and religious conserva- tions and communities,
tionists. They include suggestions for tone and perspective as secular environ- environmental and
mental organizations work with their faith-based community colleagues, examples otherwise, that are
of projects on which they may wish to collaborate, and ways to locate religious the subject of this
community individuals with whom to work. In addition, it provides specific back- guide. We hope that
ground about some U.S. religious denominations and organizations, including as “secular” groups
contact and resource information. The last three chapters provide some historical engage in outreach
background and context. They include brief historical overviews, some Bible to spiritually based
quotes, and quotes from other religions to round out the picture of the immense communities and
organizations, they will
richness of the interface between faith and the environment. Throughout this
come to realize more
Guide, the focus is on outreach and partnership with Jewish and Christian
and more how they too
religious communities because these faith traditions are dominant in the U.S.,
are spiritually based.
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.
Building Partnerships with the Faith Community from The Biodiversity Project 9
11. C H A P T E R O N E
I. The Value of Partnerships Between the Environmental and
the 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 of Bowling Alone: America’s 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 Tocqueville’s 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 During his thousand-
powerful presence in the environmental movement. Reflections on religious mile hike to the
reasons to care about conservation have provided inspiration, sustenance, and Gulf of Mexico,
joy in the long struggle to protect the earth. John Muir wrote
During his thousand-mile hike to the Gulf of Mexico, John Muir wrote about animals he
about animals he encountered as “beautiful in the eyes of God . . . part of God’s encountered as
family, unfallen, undepraved, and cared for with the same species of tenderness “beautiful in the
as is bestowed on angels in heaven or saints on earth.”2 Prior to Muir, Henry eyes of God . . .
part of God’s family,
David Thoreau called the ancient forests of Mt. Katahdin “a specimen of what
unfallen, undepraved,
God saw fit to make this world.”3 These and other founders of today’s environ-
and cared for with
mental movement were motivated and counseled by their own spiritual convic- the same species of
tions as they focused on the beauty, awe, and protection of God’s creation. tenderness as is
The presence of the religious voice and spiritual motivation for individuals bestowed on angels
who care about conservation and biodiversity go back much farther. Thomas in heaven or saints
Aquinas wrote in the thirteenth century: “God brought things into being in on earth.”
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 another—and 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 mission—to 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 God’s love of the world: “As the Creator loves His creation, so creation
Building Partnerships with the Faith Community from The Biodiversity Project 11 Chapter I:
Value of Partnerships
12. God is the foundation loves the Creator. Creation, of course, was fashioned to be adorned, to be
for everything. 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
This God undertakes,
God gives such that seventh century Jewish guide to moral living, who wrote that “God’s desire is
nothing that is for the endurance of God’s species . . . for under the watchful care of the One
necessary for life who lives and endures forever . . . it (every species) will find enduring existence
is lacking. through God.”7
Moreover, long before these spiritual guides were speaking and writing,
Now humankind Hebrew and Christian scriptures in the Bible imposed a responsibility upon
needs a body that humans to care for creation. One of the first commandments in the Bible is to
at all times honors
care for the Garden of Eden, “to till it and keep it” (Genesis 2:15). The Bible
and praises God.
teaches that creation belongs to God: “The earth is the Lord’s and all that is in it”
This body is supported (Psalm 24:1) and “All the tithe of the land, whether of the seed of the land or
in every way of the fruit of the trees, is the Lord’s; it is holy to the Lord” (Leviticus 27:30).
through the earth. 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
Thus the earth glorifies
human hands” (Acts 17:24). “For what can be known about God is plain to
the power of God.
them, because God has shown it to them. Ever since the creation of the world
Hildegard of Bingen 13 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 world’s 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 Qur’an notes that “The herbs and the trees
adore [Him].”10 Hinduism’s foremost ethical principle is Ahimsa, or noninjury:
“Ahimsa is not causing pain to any living being at any time through the actions
of one’s mind, speech or body.”11 This idea has been a basis of the Chipko
Andolan in India, where villagers have stopped destruction of their natural
resources by hugging trees to prevent logging. And Navajo teachers counsel
When religious that “We the five-fingered beings are related to the four-legged, the winged
leaders explain that beings, the spiritual beings, Father Sky, Mother Earth, and nature. We are all
species diversity relatives. We cannot leave our relatives behind.”12
should be preserved
because “God saw B. The Unique Dimensions of the Religious Message on Biodiversity
all that God had
made, and behold it One of the most lasting—and perhaps most significant—contributions the
was very good,” the religious community can make to biodiversity lies in its core teachings: the
discussion moves unique message it can proclaim about biodiversity. This message has sometimes
away from utilitarian transformed not just the particulars but the entire tone of the debate.
calculations. 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.
Chapter I: 12 Building Partnerships with the Faith Community from The Biodiversity Project
Value of Partnerships
13. Similarly, describing the Endangered Species Act as a “Noah’s Ark” helps us Religious leaders
understand that our relationship with the rest of the natural world is ancient. can help articulate
Ecology is not some modern fad that will fade away in a few years; it is part visions of society that
of an ancient tradition, a new word that describes very old relationships. provide powerful,
More fundamentally, religious leaders can help articulate visions of society persuasive alternatives
to the hyper-indi-
and government’s role in that society in a manner that reaches well beyond
vidualistic, anti-
established environmental groups. Whether it is Catholic teachings about the
government messages
importance of the common good, Evangelical writings on how God’s owner-
of environmental
ship of all takes precedence over “property rights,” Protestant declarations of opponents.
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 public 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 O Lord, How manifold
election of policy makers. are your works! In the
Therefore, when policy makers hear the conservation message from a religious wisdom you have
perspective, they not only are moved by the spiritual tone, but also realize that made them all; the
religious community members have the potential to motivate a larger commu- earth is full of your
nity in support of environmental protections. In addition, many policy makers creatures.
were taught at an early age to respect religious messages and messengers,
inclining them to be receptive to conservation rationales from a spiritual Psalm 104:24
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 community’s 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 Network 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 with the Faith Community from The Biodiversity Project 13 Chapter I:
Value of Partnerships
14. We must ask our- moratorium on listing was not renewed; and the anti-ESA rewrites have not
selves as Americans, been passed. While it is impossible in any complex legislative battle exactly to
“Can we really survive pinpoint the items that made the difference, it is instructive to watch the direct
the worship of our reactions of members of Congress to various actions. When the religious com-
own destructive- munity letters were delivered to the Hill, senators stood up the next day and
ness?” We do not
read them during debate. When a member of Congress asked that pro-ESA
exist in isolation. Our
religious community letters be inserted in the hearing record of the House
sense of community
and compassionate Resources Committee, Chairman Young, sponsor of an anti-ESA bill, became
intelligence must be flustered and tried to prevent this normally routine action. (This was so unusual
extended to all life that the Washington Post wrote a brief story about it.)
forms, plants, animals, Similarly, in the years 1999 and 2000, letters to the Clinton-Gore Administration
rocks, rivers, and signed by over 2000 religious community leaders and activists urged adoption
human beings. This is of a strong policy to protect roadless areas in national forests. The first such
the story of our past group letter was instrumental in gaining attention of the White House Chief of
and it will be the story Staff, an important step in the process toward an effective roadless rule. In
of our future. addition, religious community representatives testified at many of the 600
hearings held across the country pertaining to the roadless policy and submitted
Terry Tempest letters during public comments periods on the rule. In its last days in office,
Williams 14
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.
Sixty-seven percent D. The General Public Cares About Religion—And Links Religion
of the general public with the Environment
polled believed that
biodiversity should In the United States, 40-45 percent of the public consistently reports attendance
be protected because at religious services in any given week.15 According to polling and focus group
“nature is God’s cre- data compiled by Lake Sosin Snell and Associates for the Biodiversity Project
ation and humans Spirituality Working Group, 95 percent of American voters believe in God.
should respect God’s Most of these voters are Protestant and Catholic Christians, with 40 percent
work.” These beliefs identifying themselves as born-again or Evangelical Christians. Also according
provide a powerful to this data, people in the United States appear to be fairly evenly divided over
motivation for envi- whether religious and spiritual values should influence politics.16
ronmental concern
A variety of faith-based beliefs among members of the public provide a pow-
and action.
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 God’s creation and humans should respect God’s work.”17
A recent multinational study “showed that people with more literal beliefs in
the Bible tended to have . . . environmental concerns . . . rooted in the effects
that this degradation 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, nature’s explicit connection to God is
an important value for many, though some see religion as a private association
not concerned with the environment.
Chapter I: 14 Building Partnerships with the Faith Community from The Biodiversity Project
Value of Partnerships
15. Messengers from spiritual communities can influence the public in a more A Prayer for
basic way. Explicitly linking conservation with religion can awaken new interest Awareness
in the environment among some members of the public, as they put the two
together for the first time. In addition, like policy makers, some members of the Today we know of the
general public at times have narrow stereotypes of the kinds of people who energy that moves all
things:
care about conservation. The presence of religious community spokespersons
can debunk this stereotype, perhaps making these members of the public more
The oneness of
receptive to the conservation message. existence,
The diversity and
uniqueness of every
moment of creation,
Every shape and form,
The attraction, the
alurement,
The fascination that
all things have for
one another,
Humbled by our
knowledge,
Chastened by
surprising revelations,
With awe and
reverence we come
before the mystery
of life.
Rev. Daniel Martin 19
Building Partnerships with the Faith Community from The Biodiversity Project 15 Chapter I:
Value of Partnerships
17. C H A P T E R T W O
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 today’s secular
environmental movement, show that there always has been a connection
between the two—that 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 Environmental Community Can Offer
When approaching religious groups, clearly show what you and others in the
secular environmental community can offer in this relationship—not only In part, secular
solid information about important subjects, but exciting possibilities to make environmental
a difference on critical issues. Relate anecdotes about how environmental groups can offer
activities have brought new energy, excitement, and people, especially young the religious
people, to other congregations engaged in caring for creation. The more you community:
can offer, the more likely it is that religious leaders and groups will want to
• Additional exciting
work closely with you. Here are five things that you and others in the secular
possibilities to
conservation community can offer religious groups: make a difference
on critical issues
1. Information through outreach
You and others in secular environmental groups can provide substantial, activities;
well-documented information that members of the religious community can
use to inform themselves. These data will help faith community conservation • Substantial, well-
activists answer questions and defend their own positions in favor of protecting documented, and
biodiversity. You have a great deal of scientific and economic data that show accurate ecological
the trends in biodiversity and why biodiversity is important. This information and economic
also demonstrates that conservation in general and the protection of biodiversity information; and
are not harmful to the economy and are necessary for long-term economic
• Assistance as
well-being. If this information, with footnotes, can be compiled succinctly and
religious groups
given to spiritual community activists, it can aid their efforts considerably.
reach out to policy
For example of ways to impart information, members of Aldersgate United makers and the
Methodist Church in Tustin, CA, have sponsored educational programs, media.
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 congregation’s newsletter. 20
Building Partnerships with the Faith Community from The Biodiversity Project 17 Chapter II:
Outreach Approaches
and Tone
18. 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 religious
community 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 suellen@northcoast.com.
4. Education
You and other secular environmentalists can offer your substantial ecological
and economic information for use in religious community educational settings.
Don’t 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 healing
processes. Ongoing education and systematic attention to energy consumption
round out Holladay’s 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-
Chapter II: 18 Building Partnerships with the Faith Community from The Biodiversity Project
Outreach Approaches
and Tone
19. 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 modern
policy questions does not intrude on church/state separation. The organization
Tone in outreach:
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 • Keep in mind that
www.au.org/dodont/htm. the spiritual pres-
ence has always
B. Tone in Outreach to Members of the Religious Community been part of the
larger conservation
As you reach out to your colleagues in the religious community, it is important movement.
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 • When making
only. And it is important to avoid mistakes that have at times needlessly separated choices about
the two worlds. outreach efforts,
make those that
will strengthen the
1. Sincere Respect for Potential Religious Community Partners
relationship, and if
a. It is crucial that you and other people with secular environmental groups necessary, choose
remember that you do not own environmentalism, and that the spiritual presence maintaining posi-
has always been part of the larger conservation movement. It is inaccurate and tive relationships
insulting to treat religious community members as if they are new to caring completing short-
about conservation or are somehow “non-traditional” voices in the conservation term tasks.
world. “We’re so glad you’re [finally] getting involved” is a misguided statement.
“We’re so glad to be partnering together more” is great. • Treat every individ-
ual as a VIP.
b. Make choices that will strengthen your relationship with the religious
community. Choose maintaining positive relationships over completing short- • Avoid discussions
term tasks, if necessary. This guiding principle is instrumental to building a that compare
values of humans
partnership with members of the religious community. In the long run, this
versus flora and
network must exist for the environmental movement to prevail. The key is
fauna.
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 • Have a sincere
think long term, taking the time to build lasting partnerships and dialogue. respect for religious
Once these partnerships are built, do not jeopardize them. beliefs and people
motivated by them.
c. Approach everyone as a potential, highly-regarded partner, not as someone
who’s just useful. It works best to treat every individual in the religious com- • Be careful not to
munity as a VIP, as indeed they all are. In addition, since partnerships are a write off people
two-way street, be open to learning from and listening to your religious coun- because of religious,
terparts. Ask experts from the religious community sincerely for their opinions class, or education
and guidance. Also, if you are approaching someone in the religious community differences.
about engaging in a particular project, take time to explain the context or
genesis of this project, while being open to guidance.
Building Partnerships with the Faith Community from The Biodiversity Project 19 Chapter II:
Outreach Approaches
and Tone
20. 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 motivated
by 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
Internal concerns: 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-
• Be scrupulous mental issues, and it is the rare clergy person who has been told by congregants
about respecting that they joined that church or synagogue because of its environmental work.
the time constraints The clergy person or lay activist may not have previously given much thought
of your spiritual
to environmental concerns, especially biodiversity. In addition, religious com-
partners.
munity conservation activists often try to make a difference on a multitude of
environmental issues, so they are spread very thin.
• Think about
people’s personal Therefore, be scrupulous about respecting the time constraints of your
and broader needs. religious partners. Don’t overwhelm them initially either with reams of back-
ground information or with huge demands on their time. Approach them
• Understand the about time-limited, specific tasks that really make a difference, and don’t ask
current pressures them to drop everything for time-consuming involvement in a last-minute
with which congre- effort. Once you have successfully worked together, you may be able to move
gational leaders are on to more complicated aspects of biodiversity and/or more long-term, time-
coping, including intensive projects. Along these same lines, you can perform a substantial service
diminishing numbers for your spiritual community partners by gathering accurate ecological and other
in some cases. background information for them and offering to help in other appropriate ways.
• Show the diversity
b. In working with individuals, think about their personal and broader needs.
of your leadership
Help people involved in projects get to know each other, not just show up for
to religious
activists. 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 working
may 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
Chapter II: 20 Building Partnerships with the Faith Community from The Biodiversity Project
Outreach Approaches
and Tone
21. to the national denominational structure, because they view the national How to engage
structures as too progressive. in dialogue:
d. Many spiritual communities have long-standing commitments to diversity • Step back and ask
in their own leadership, reflecting the great diversity within their pews. Such yourself, “What
would I be thinking
groups are particularly sensitive to criticisms of the environmental movement
if I had never before
as an elitist concern held by upper-class white males. Be sure to show the
considered doing
diversity of your leadership to religious activists—and if your group and its
anything pertaining
leadership are not diverse, you might think about asking for help from religious to biodiversity
leaders to increase your diversity. issues?”
3. Communication—How to Engage in Dialogue • Make sure the tone
a. When you call or meet with someone in the religious community for the first is not, “you’d be
time, step back and ask yourself, “What would I be thinking if I had never useful to me,” but
before considered doing anything pertaining to biodiversity issues?” or “What “maybe we can
would I be thinking if I had never before seriously considered working with a partner on this to
secular environmental group on biodiversity issues?” accomplish some-
People work together best when they have established personal connection thing.”
and understanding. Therefore, share a little about yourself—who you are, why
• Avoid strident-
you care, and what sustains you. If you are calling about a particular project,
sounding tones.
talk a little about its genesis and why it makes sense to spend time on it.
Do not “put down”
Make sure the tone is not, “you’d be useful to me,” but “maybe we can your opponents as
partner on this to accomplish something we both care about.” people.
In the first few seconds of the call, ask if the person has time to talk. If not,
schedule another time to call. • Reach out to lay
members of the
b. When you work with religious community members, avoid strident-sounding religious community
tones. Unfortunately, like the spiritual community, the secular conservation as well as clergy.
community 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 troublesome—so, for example, it’s
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 one’s 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;
Building Partnerships with the Faith Community from The Biodiversity Project 21 Chapter II:
Outreach Approaches
and Tone
22. 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 can’t 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 bring 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 persons
can have quite senior roles in their denominations.
4. Communication—What 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 working. 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 a
search using the denomination’s 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,
Chapter II: 22 Building Partnerships with the Faith Community from The Biodiversity Project
Outreach Approaches
and Tone
23. explain how conservation is important to people, especially making clear What to say:
how poor and oppressed people are affected by the environment around
them. Make both arguments: biodiversity is important because it supports • Make a connection
and sustains people (through ecosystem services); and biodiversity is important with issues on
because species are inherently valuable as part of God’s creation. Biodiversity which individuals
already are working,
helps humanity understand ourselves better in a broader context, and can
showing the rela-
nurture our values. In other words, biodiversity is important to today’s families
tionship between
and future generations, and biodiversity should be protected because nature is
biodiversity and
God’s handiwork. social justice.
c. Many in the religious community consider conservation a justice issue, • Emphasize the
because it is just to protect all of creation and because safeguarding the envi- many reasons
ronment is key to economic justice for workers and families throughout the biodiversity is
world. In much of the religious community, the term “environmental justice” important,
pertains to all conservation, justice for all of God’s creation; it does not pertain including species’
only to environmental racism. The term “eco-justice” was coined in the mid- inherent value
1970s, based on looking at the intersection of ecological and economic issues and biodiversity’s
and working on them together. importance to
people.
d. Make sure your message sticks to the topic of conservation; just because you
• Limit your message
and an individual agree on conservation does not mean you will agree on other
to conservation
issues. When talking about the position stands of members of Congress, for issues only; just
example, it is sometimes easy to begin praising or criticizing them for their because you and an
positions on non-environmental issues. Unless you have developed a true friend- individual agree on
ship with the religious community members, you are on dangerous ground conservation does
because you cannot assume they will be comfortable with your opinions on not mean you will
these other issues. Usually the faith community individuals are gracious enough agree on other
to ignore these tangential comments, but you can’t count on this generosity. issues.
e. Stress that the involvement of a spiritual voice in conservation issues often • Stress that the
makes a big difference. Use examples and anecdotes. involvement of
the spiritual voice
often makes a big
f. When you approach religious groups, be sure you don’t bring more than
difference.
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 patriarchy or the like.
Approach religious groups with an open mind, a significant commitment to
listening, and only one item on the agenda—building 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.
Building Partnerships with the Faith Community from The Biodiversity Project 23 Chapter II:
Outreach Approaches
and Tone
24. 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 the
birds 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 recognition
that humans do indeed have the power to greatly affect the world around
There’s a temptation them—and that therefore careful, caring stewardship is even more important.
to want to get
everyone on board.
i. Be aware that some people and organizations are critical of the partnership
Instead, spend your
between religious and environmental groups. To learn more about some of
energy where it is
most fruitful, finding these organizations and their positions, see the following websites: Action
a few who are Institute for the Study of Religion and Liberty at www.action.org; Interfaith
already inclined to Council for Environmental Stewardship at www.stewards.net; and National
partner with you. Center for Policy Analysis at www.nationalcenter.org.
5. Work with Individuals, One Step at a Time
Don’t 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.
There’s 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. 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 Community Partners
1. Religious Community Partners within Secular Groups
Many members of environmental 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
Chapter II: 24 Building Partnerships with the Faith Community from The Biodiversity Project
Outreach Approaches
and Tone
25. informal survey, to determine if any of your members would be interested in Learn about the
being active from their spiritual perspective. One of the advantages of finding issues important to
an existing religious community voice within your organization is that these denominations and
individuals already are comfortable with you and your focus. In addition, your other religious
own religious community members can be helpful in reaching out to others in groups through the
following:
the faith community.
Similarly, if you or others in your organization are active in your own faith
• Religious com-
community, this also can be a great source of additional religious conservation
munity magazines,
voices and activities. You can work within your own congregation, by starting newspapers, and
a study group, a church property habitat restoration project, an energy audit or newsletters;
green building survey, and so on. An excellent resource for how to get started
in your own congregation is Earth Ministry’s Creation Awareness and Care in • Denominational or
Your Congregation, available through www.earthministry.org; the website Web organizational web
of Creation also has great ideas and resources at www.webofcreation.org. pages; and
2. Finding People Within Denominations and Organizations • Reading the
Most denomination have a structure with national and regional offices. To find Saturday religious
a partner in the religious community, it is often best to call the denomination’s page in city news-
local or regional office (e.g., the synod, conference, diocese, or presbytery papers.
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 denomination’s local or
regional administrative office. (It helps to use the specific name for the type of
administrative 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 don’t have a specific
web 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;
Building Partnerships with the Faith Community from The Biodiversity Project 25 Chapter II:
Outreach Approaches
and Tone
26. Find religious • National Religious Partnership for the Environment, www.nrpe.org;
community partners: • U.S. Catholic Conference Environmental Justice Program,
www.nccbuscc.org/sdwp/ejp/index.htm; and
• Within your own • Web of Creation, www.webofcreation.org.
organization;
• Through checking Once you have located a denomination’s regional office, consider taking the
the yellow pages of following steps:
the phone book;
a. Explain to the staff person in the denominational office who you are and
• Through web why you are looking for someone in the denomination.
searches (A good
place to start is the
b. Ask if the regional office staff person can give you names and phone num-
Web of Creation
bers of clergy or lay members in the denomination who have an interest in
website at
www.webofcre- environmental justice, eco-justice, earth stewardship, earthkeeping, or “caring
ation.org, the for creation” issues. Religious community activists who are not clergy can be
National Religious quite effective, so don’t ask just for clergy names.
Partnership for
the Environment c. If the staff people in the denomination’s regional office do not have names
website at of people interested in conservation, ask if the denomination has a local or
www.nrpe.org, regional social justice committee and if you can have the names and phone
or the National numbers of this committee’s leaders. There also are some national conservation
Council of offices within the religious community you may wish to call; they are mentioned
Churches in the overview of specific denominations.
website at
www.ncccusa.org);
3. Denomination-Related Schools
• Through calling Denominations also have affiliations with various colleges, universities, and
denominational seminaries (as well as elementary and secondary schools for many denomina-
regional offices; tions). Religion department and science department professors and students at
such institutions can be great activists. You also can find faith community
• In social justice
people in religious studies departments at secular colleges and universities. You
and conservation
probably are aware of colleges with religious affiliations in your area. You may
groups within
denominations; find other such colleges by researching denominations on the web or asking a
denomination’s regional office. Also see the Web of Creation website at
• At colleges and www.webofcreation.org/seminarypages/reports.html.
universities
affiliated with 4. Conservation and Social Justice Organizations within Denominations
denominations; In the 1980s and 1990s, several groups that focus on environmental issues,
• Through interfaith often expressed as “caring for God’s creation,” formed within denominations
and ecumenical and religious communities (e.g., Presbyterians for Restoring Creation,
groups. Environmental Justice Coordinators within the United Methodist 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.
Chapter II: 26 Building Partnerships with the Faith Community from The Biodiversity Project
Outreach Approaches
and Tone
27. Ask for names of people who are active with the denomination’s environmental The greatest beauty is
justice/stewardship and social justice organizations. organic wholeness,
the wholeness of life
5. Ecumenical and Interfaith Groups and thing, the divine
Most communities have ecumenical and interfaith groups, and many commu- beauty of the universe.
Love that, not man
nities have groups of clergy who get together regularly. Once you are working
apart from that.
with individual members of the religious community, ask about these ecumenical
and interfaith groups and the possibility of connecting with them. The Robinson Jeffers22
National Council of Churches at www.ncccusa.org is a good website to check
for interfaith initiatives on a national scale.
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 information
to 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 Group
Mission Statement
Building Partnerships with the Faith Community from The Biodiversity Project 27 Chapter II:
Outreach Approaches
and Tone
29. C H A P T E R T H R E E
III. Types of Activities for Partnerships
The partnership between secular and faith community environmentalists can When you contact
take many valuable, varied forms, depending on the situation. The following religious community
discusses just a few such activities that are taking place throughout the U.S. individuals about
attending meetings
A. Meeting with Policy Makers with policy makers,
you are offering
As noted above, policy makers are often disposed to listen to the spiritual com- to partner with
religious community
munity voice. Such communication is most effective when it occurs in a face-to-
individuals on a
face meeting with the policy maker. No matter how technologically sophisticat-
relatively risk-free,
ed we become, nothing replaces direct conversations, especially when the topic time-limited task.
concerns spiritual matters.
When you contact individuals in the religious community about attending It is a good idea
meetings with policy makers, you are offering to partner on a relatively risk- to end the meeting
free, time-limited task. It is relatively risk free because these are private, small between policy
meetings not held in the public eye, and time limited because the initial project makers, environ-
only involves reading a little background information and attending one local mental, and religious
meeting. members with
It should be clear that the faith community meeting participants are only suggestions for
being asked to share their existing areas of expertise at the meeting. how to continue
Furthermore, they do not have to be theologians to speak out; their personal the dialogue.
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. When religious com-
You and others in secular environmental groups can facilitate policy maker munity individuals
meetings by doing the time-consuming, non-glamorous work of communicating meet with their
with policy makers to schedule the meetings. In addition, you can provide policy makers, you
people attending the meetings with useful ecological and economic background and others in secular
information. It can be very helpful for environmentalists familiar with public environmental
policy to attend these meetings, to provide policy information, and to answer groups can provide
questions. Once you have worked on one policy-maker meeting together, a a number of crucial
relationship between you and a religious community individual often has been services. For
formed, and other activities may flow from this. example, you can
help schedule
Such meetings can also begin or deepen relationships between policy makers
meetings, provide
and people from their local spiritual community who care about conservation.
ecological and
Thus, it is a good idea to end the meeting with suggestions for how to continue economic back-
the dialogue. For example, invite the policy maker to attend a coffee at a local ground information
congregation, visit a local green area being protected by a religious group, and and policy analyses,
so on. and perhaps attend
An Allied Voices project conducted under the auspices of Earthjustice Legal the meetings.
Defense Fund is an example of meetings taking place between policy makers,
Building Partnerships with the Faith Community from The Biodiversity Project 29 Chapter III:
Types of Activities
30. 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,
suellen@northcoast.com.
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 not
Be careful when
encouraging religious private. There have been instances of religious community individuals being
conservationists to targeted for criticism when they’ve taken a pro-conservation public position.
do media work. Also, reporters can be a cynical, tough audience. Therefore, never push reli-
By their very nature, gious community individuals to be media spokespersons unless they are quite
media activities are comfortable with this role.
not private.
2. Specific Media Activities
Almost all religious
Religious community environmentalists who are comfortable speaking to the
communities have
media can pursue a number of activities, such as write letters to the editor and
publications, often
at the regional join op ed campaigns, or sponsor an event or conference, such as Earth Day.
or national levels, You can help by researching newspapers’ requirements for letters to the editor
which may be or op eds (e.g., recommended length, fax number of journalist to whom the
willing to publish item should be sent, other information the paper may require, and whether it’s
articles. 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, don’t 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 and
national 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
Chapter III: 30 Building Partnerships with the Faith Community from The Biodiversity Project
Types of Activities