Environmental Justice Program Assistant
700 Prospect Ave.
Cleveland, OH 44115
Pilgrim Firs Camp and Conference Center is one of the two camp and conference centers owned and operated by the Pacific Northwest Conference. It is available for the outdoor ministry and educational programs of the United Church of Christ as well as other church, civic and educational non-profit groups. Pilgrim Firs is a year-round camp and conference center on the Kitsap Peninsula of western Washington. This beautiful site includes 120 wooded acres of which 40 have been developed with cabins, lodges and outdoor recreation areas for guest use.
Pilgrim Firs is a multi-use facility offering a variety of settings for programs and activities. The site includes play and sports fields, a lake with canoeing and kayaking, and a floating dock for swimming. There are hiking trails, indoor and outdoor chapel/meditation spaces, two campfire areas, basketball and volleyball courts within the four acre play field and many secluded quiet places where you can enjoy this beautiful piece of God's creation. It is located 3 miles from the City of Port Orchard and about an hour and a half drive or relaxing ferry ride from downtown Seattle.
Pilgrim Firs is located at 3318 SW Lake Flora Road, Port Orchard, WA 98367
Option 1: From North of Tacoma (Seattle): Take I-5 south to the Highway 16, Bremerton exit
just past the Tacoma Dome. (This exit takes off at the same time as 38th street. Be sure you
are in the correct lane.)
Option 2: From South of Tacoma (Olympia): Take I-5 north to the Highway 16, Bremerton exit.
(This exit takes off at the same time as 38th street, watch the signs to be sure you are in the
On Highway 16 from Tacoma, follow Highway 16 for about 16 miles to the Sedgewick exit. Cross
back over the highway. You will come to a stoplight where Sedgewick and Sidney intersect.
Stay in the middle lane and go straight through the intersection. (Chevron on right, Albertsons
on left). Continue for about 2.9 miles until you see the Pilgrim Firs Signs. (Sedgewick changes
to Glenwood, then Lake Flora roads, do not turn.) We are on the left.
Option 3: From Fauntleroy-Southworth Ferry. As you leave the ferry, take the first left
(across from the store). This will turn into Highway 160 (Sedgewick Rd.). Follow this road for
about 10.4 miles. You will cross Highway 16, and go through 3 traffic lights near the highway.
Continue straight. After you cross the highway, Sedgewick will turn into Glenwood, then Lk.
Flora roads. Do not turn, continue Straight. Aprox. 2.9 miles.
Option 4: From Bremerton and north (Highway 3): Highway 3 turns into Highway 16 as you
pass through Gorst. Stay on Highway 16 until the Sedgewick exit. Take Sedgewick and turn
right (west). Follow Sedgewick (which turns into Glenwood then Lake Flora Rd.) for 2.9 miles,
continue going straight. Pilgrim Firs is on the left.
- At the Sedgewick / Sidney interchange, there is a Chevron station on your right, and an Albertsons on your left. Go straight through the intersection.
- Pilgrim Firs is 2.9 miles after you cross the Sedgewick / Sidney intersection, and 1.4 miles from where Glenwood Rd splits off to the south. (Do not turn on Glenwood!)
- There is a streetlight directly across the road from the entrance to Pilgrim Firs. It is the only
streetlight on Lake Flora Road. Our driveway is marked with a large sign.
How can people of faith work for environmental justice for all? How can we create Dr. Martin Luther King, Jr.’s Beloved Community--one that is sustainable, healthy, and inclusive? This “train the trainer” workshop will explore these questions with the goal of empowering conversation and actions around environmental justice that will continue far beyond the initial workshop. In addition to discussing issues and viewing the film Renewal, participants will take a field trip to learn more in-depth about environmental justice issues specific to their setting. Open to adults from college through retirement.
- October 18-20 at Pilgrim Hills Camp in Ohio
- November 2-4 at Parkway UCC in Winston-Salem, NC
Others to be announced. In the meantime, you can schedule you're own! Trainings promote both personal and community transformation and equip participants to lead workshops in their home communities. For more information, contact Rev. Meighan Pritchard, Minister for Environmental Justice, at firstname.lastname@example.org.
Customize Your Own Training
Learn more about our recent training in Florida:
The UCC Environmental Justice team hosted a retreat for 12 participants at Silver Springs Christian Church conference center at the request of the Florida Conference. The group took a field trip to Silver Springs State Park to learn about water issues. The discussion explored the overdrawing of water from the Floridan Aquifer, which can reduce water flow in the springs and could lead to problems with sinkholes. The participants also learned that nitrates from cattle ranches, lawn fertilizer, and leaking septic systems get into the aquifer and create algae blooms that are detrimental to the health of the ecosystem.
Customize a retreat to explore what's happening in your community.
Working with Meighan Pritchard, UCC minister for Environmental Justice, you can build experiences into your training to reflect the environmental challenges unique to your location in the country, honing in on problems in the local community. Each retreat includes a field trip; the content of the field trip varies depending on location. During the Florida retreat, a local Presbyterian pastor, Bruce Seaman, and his son Ray met with the group to examine some of the political ramifications of decisions about water management for new development. How you design it is up to you.
Following the retreat participants are encouraged to keep in touch with each other, support each other, spread information, and become resources for each other.
After the Florida retreat the Rev. Sarah Lund, Regional Minister of the Western Region, Florida UCC created a Facebook page for Environmental Justice Retreats. All participants of previous and future EJ retreats will be invited to join this page in order to create a real network for environmental justice work in the UCC.
Read comments from the most recent training evaluations:
"Well worth the time and expense to come--so re-energizing! Thank you."
"Great material--easy to implement. I look forward to using this material! Thanks so much!"
"I came to this workshop looking for a way forward amid divergent worldviews and I leave with the support of fellow seekers and materials and ideas to implement. I had a great time! Thank you for making this possible."
"The training was very well done... serious conversation, yet balanced to allow for group cohesion and dialogue. I look forward to doing this training at my home church. Thanks!"
Sample Workshop Schedule
Weekend workshops begin on Day 1 at 5:00 p.m. and continue through Day 2 at noon with a “head and heart” focus on the five core themes listed above. On the afternoon of Day 2, the group of about 15 will travel in the local area to observe and experience how communities and individuals are impacted by both environmental destruction and environmental restoration, returning in the evening to discuss how to develop inclusive community-based strategies and responses. On the morning of Day 3, the group will gather to address how partners in Creation can work through the issues of environmental despair and lead lives based on hope. The final session will help participants develop strategies on how to bring what they have learned to their local community. Day 3 will conclude at noon to allow participants to return to their home communities. Sample schedule below:
|5:00 – 6:15 pm||Arrival, room check-in, and dinner|
|6:15 – 6:45 pm||Introduction of process, setting, and opening devotional|
|7:45 – 8:00 pm||Break|
|8:00 – 9:00 pm||Core Value Session 2: Humility|
|9:00 pm||Social time and rest time|
|7:30 – 8:15 am||Breakfast|
|8:15 – 8:30 am||Morning Devotional|
|8:30 – 9:30 am||Core Value Session 3: Responsibility|
|9:30 – 9:45 am||Break|
|9:45 – 10:45 am||Core Value Session 4: Justice|
|10:45 – 11:00 am||Break|
|11:00 – 12:00 am||Core Value Session 5: Community|
|Noon – 12:45 pm||Lunch|
|12:45 – 6:00 pm||Hands-On EJ Project|
|6:00 – 7:00 pm||Dinner|
|7:00 – 7:45 pm||Observations, Conclusions, and Actions on Environmental Justice|
|7:45 – 9:00 pm||Telling the Story of Environmental Justice Exercise|
|7:30 -8:15 am||Breakfast|
|8:15 – 8:30 am||Morning Devotional|
|8:30 – 10:30 am||Bringing Environmental Justice to Your Home Community|
|10:30 – 10:45 am||Break|
|10:45 – 11:45 am||Living with Environmental Despair|
|11:45 – noon||Evaluations|
|Noon||Lunch and rides to the airport|
Our History in the Struggle for Environmental Justice.
The United Church of Christ was an early leader in the cause of environmental justice and in the fight against environmental racism. We began with the protest against the establishment of a toxic waste dump in a predominantly Black community in North Carolina. Growing out of that event, the UCC Commission for Racial Justice conducted the now-famous 1987 statistical survey on "Toxic Waste and Race." The UCC sponsored two "People of Color Summit Meetings" and the first of those meetings generated what is now seen as the classic list of ethical norms for the environmental justice movement.
Through the years, the UCC has actively provided support to a variety of grassroots groups addressing specific instances of environmental racism such as hog farming in North Carolina, the environmental destruction from military activities in Vieques, Puerto Rico, and pollution along the Mexico-US border. The UCC’s emphasis on environmental racism has been strengthened by its relationship to our denomination’s strong stands and constituencies related to racial justice, a well-established "issue-based" action strategy, and advocacy methods similar to that used for other justice work within the UCC.
The UCC Network for Environmental and Economic Responsibility (NEER) was formed in the late 1980s and early 90s as a grassroots effort with a broad eco-justice agenda. NEER was active in promoting "Whole Earth Churches" on the model of "Just Peace Churches", and over 300 congregations made that declaration. NEER gathered a large delegation of UCC members to attend the 1992 Earth Summit in Rio, and organized several regional conferences for education and leadership training.
In the new century, the UCC has continued its environmental and racial justice advocacy at the Centers for Education and Social Transformation. In 2007, the Energy and Environment Task Force presented a report to the General Synod to combine the strengths of our historic advocacy against environmental racism and the added advocacy for climate justice towards establishing the UCC Environmental Justice Center at Pilgrim Firs in Port Orchard, Washington.
2009 Twenty-seventh General Synod--Grand Rapids
- On the Urgency for Action on Climate Change. Resolution of Witness. The Executive Council recommends referral of the resolution, "On the Urgency for Action on Climate Change," submitted by the Connecticut Conference, to the implementing bodies named in "A Resolution on Climate Change" as voted by the Twenty-Sixth General Synod (07-GS-16).
- Earthwise Congregation: On Mediating Climate Change. Prudential Resolution. The Executive Council recommends referral of the resolution, "Earthwise Congregation: On Mediating Climate Change," submitted by the Minnesota Conference, to the implementing bodies named in "A Resolution on Climate Change" as voted by the Twenty-Sixth General Synod (07-GS-16).
2007 Twenty-Sixth General Synod in Hartford
2005 Twenty-Fifth General Synod in Atlanta
- Call for Environmental Education and Action This Resolution calls on all expressions of the United Church of Christ to implement programs for education and action to address issues of environmental protection, environmental justice and sustainable development. It establishes an Environmental Steering Committee to implement this Resolution in close coordination with Justice and Witness Ministries.
- Resolution on Supporting Congregations and Providing Guidance for Leadership This resolution is offered to initiate exploration by the United Church of Christ of the role of the Church in meeting economic, ecological, and consequent spiritual challenges associated with predicted declines in future oil and natural gas supplies. The UCC is asked to begin a long term program to support faith based actions to create conditions that will foster a movement to sustainable conditions at the individual church, conference, UCC, and broader societal levels.
2001 Twenty-third General Synod
- Call For Staffing to Address EcoJustice Concerns This resolution urges each of the four Covenanted Ministries of the United Church of Christ to designate staff to deal with ecojustice issues and themes and to work cooperatively with the other ministries to ensure that the spiritual, theological, moral. and social dimensions of ecojustice are addressed across the life of the whole church.
Formed in 2005 from a combination of two prudential resolutions Call for Environmental Education and Action and Resolution on Supporting Congregations and Providing Guidance for Stewardship of God's Creation During the Coming Period of Declining Fossil Fuels at General Synod 25 in Atlanta, the Environmental and Energy Task Force (EETF) operates through Justice and Witness Ministries (JWM) to help provide resources, networking and guidance for environmental programming in the congregations and conferences of the United Church of Christ
EETF has issued The United Church of Christ: Toward a National Environmental Focus. Its subcommittee, the Energy and Climate Work Group, has issued The next 50 years: sustaining our faith and promoting Peace and justice while using resources wisely to care for creation. Both were reports prepared for General Synod 26 in Hartford in 2007.
In February 2009 a covenant was written between JWM and EETF's Organizing Work Group to further define the partnership of this dedicated team of individuals—environmental leaders across the nation—with the traditional environmental justice work of JWM
The Collegium of Officers issued a Pastoral Letter on Faith and Environment "And Indeed it is very Good" in April 2008 which invites us to offer prayer for care of the earth, and opens our hearts to seek compassionate actions that can be taken to alleviate the suffering of our fellow children (and creatures) of God. "
For 20 years, the UCC has been asking, What color is toxic waste?
Like millions of others, Sheila Holt-Orsted's family dreamed of owning their own home. But that dream became a nightmare.
An African-American resident of Dickson, Tenn. - a small town about 35 miles west of Nashville — Sheila, like many of her relatives, was born and raised in Dickson's 'Eno Road' community, a place where the Holts and other descendants of slaves had called home for generations.
Eno Road first became Dickson's preferred site for city dumping in the 1940s. Subsequently, over several decades, the now 74-acre Dickson County Landfill - an open, unlined site - has been used as the principal dumping ground for multiple sanitation, construction and demolition projects.
Despite the fact that over 1,400 residents obtain their drinking water from private wells or springs within a four-mile radius of the landfill, industrial solvents - generated as waste from nearby automotive plants and other industries - were buried within a mere 54 feet of the Holt family's front door.
Sheila's father died of prostate and bone cancer in January 2007. And during his illness, Sheila, a personal fitness trainer, was shocked to learn that she had been diagnosed with breast cancer.
Several other family members also had endured significant illness, including cervical and colon polyps, rheumatoid arthritis, gastrointestinal disorders and immune disorders.
Sheila discovered that her family had been drinking water — for four decades - from a well contaminated by trichloroethylene (TCE), a suspected carcinogen.
Muddying the toxic waters
Even after government testing had revealed that the area's water supply was contaminated, Tennessee's Department of Health and Environment continued to allow the operation of the Eno Road landfills.
White families who lived near the landfill, however, were quickly notified about the results of the testing. They were provided with bottled water until they could be placed on the city water system.
Yet the Holt family was provided misinformation about the quality of their well water.
"Your water is of good quality for the parameters tested," read a 1998 letter sent to the Holt family from the Department of Health and Environment. "It is felt that the low levels of methylene or trichloroethylence may be due to either lab or sampling error."
But, soon, the lie would be exposed.
"For four decades, [my family] drank well water poisoned by the Dickson County Landfill," Sheila says. "We are all sick, and the government seems to be waiting for us to die."
What happened to Sheila Holt-Orsted's family is not an oversight. It is not an accident or unfortunate twist of fate.
Although Dickson County covers over 490 square miles, the only cluster of solid waste facilities in the county is located in the predominantly African-American Eno Road community.
All permitted landfills in Dickson County are concentrated in Eno Road, which is certainly no coincidence. It is yet another concrete sign of environmental racism.
UCC jumpstarts a movement
Twenty years ago, the UCC began its hard-fought campaign to bring environmentally racist practices to the forefront of the public consciousness. Yet, despite the church's insistence that such practices be ended, evidence of the ongoing struggle is clear.
In 1987, a groundbreaking study on the connection between race and the location of commercial hazardous waste facilities was released by the UCC's Commission for Racial Justice.
"Toxic Wastes and Race in the United States" found race to be the leading variable in predicting the location of hazardous waste sites, a stronger indicator than household income, home values, and estimated amount of hazardous waste generated by industry.
To this day, the 1987 UCC study is widely credited by community leaders, environmental activists and leaders from all levels of government as the pivotal element in the environmental justice movement.
U.S. Rep. Alcee L. Hastings (D-Fla.) dubs the study as "keystone."
"As the first comprehensive national report to truly document the link between race and the location of hazardous waste sites, Toxic Wastes and Race catapulted the concern of environmental racism to national prominence," Hastings says. "This keystone document established the foundation for the development of the environmental justice movement."
Eileen McGurty, associate chair of the environmental sciences and policy department at Johns Hopkins University, says, "The scope and scale of the study pioneered and entirely new area of investigation. All subsequent research about equity in the distribution of environmental risk was a response to the UCC's methodology and conclusion."
The UCC study influenced generations of advocates. And many of those touched had no knowledge of or connection with the UCC. Monique Harden, an attorney, is the co-director of Advocates for Environmental Human Rights in New Orleans, La.
"At the age of 19 when the UCC published Toxic Wastes and Race, I was completely unaware of this study and the signifi cant role it would have in my advocacy work 10 years later," Harden says. "Without the report, the voices of each polluted community of color where I provide legal advocacy assistance would be muted."
Injustice 'not an accident'
The Rev. Carlos Correa Bernier serves as minister for environmental justice with the UCC's Justice and Witness Ministries.
Correa first became aware of the study during his work as a psychologist with the School of Public Health at the University of Illinois at Chicago. In his counseling work with Spanish-speaking families, Correa says he observed a high frequency of cognitive development problems in children.
He learned that 80 percent of the Spanish-speaking families he was seeing were from the Tijuana region of Mexico, an area heavily concentrated with maquiladoras, U.S. factories that relocated to Mexico and other countries where companies could take advantage of lax labor environmental practices.
One of the primary industries that located in the Tijuana region was television manufacturing, where workers on the assembly line - many of them women carrying pregnancies - were exposed to high levels of mercury, a heavy metal contaminant associated with cognitive development problems.
In his work, Correa was able to connect the dots between exposure to heavy metals in the Tijuana maquiladoras and the cases of cognitive development problems in the children he saw in Chicago. The UCC's 1987 study gave Correa a larger conceptual framework which to understand his work with Latino children in Chicago.
"What we see today," Correa says, "is what we saw in 1987. The greater exposure to toxic wastes experienced by communities of color is not an accident. It is by design."
Companies intentionally locate their waste sites in communities of color, Correa says, because they know such communities frequently lack the resources to fight the placement of such sites in their communities.
Origins of landmark study
In late 1970s to early 1980s, the then-governor of North Carolina promised industries that they could have a landfill to dispose of wastes in impoverished Warren County. Placing a landfill in the area, which is predominantly African American, was seen by the state as an attractive solution to the problem of illegally-dumped PCPs along roadways in 14 North Carolina counties.
But the state of North Carolina underestimated the power of county residents — and the possibilities that come with zealous community organizing.
Dollie Burwell, a long-time UCC lay leader who is now a staff member for U.S. Rep. G.K. Butterfi eld (D-N.C.), was on the front lines of the struggle to block the landfill in Warren County.
In 1978, Dollie was among a group of residents who formed Concerned Citizens Against PCPs. From the beginning, the group understood its efforts to be part of a larger and more long-term movement. Burwell and others saw their activism around the landfill as yet another extension of the Civil Rights Movement.
From 1978 to 1980, state hearings were held on the landfill proposal. Burwell recalls that it was a time when residents joined together across racial lines in a common effort to protect the health of their families.
Despite turnouts of hundreds of residents at the state hearings expressing opposition to the landfill proposal, construction of the landfill began in 1982.
In August 1982, Burwell joined more than 500 protesters who stood in front of the construction trucks in an act of nonviolent civil disobedience.
Early that morning, Burwell recalls preparing her nine-yearold daughter, Kim, for school. But Kim had other plans. "I'm not going to school," Kim told her mother. "I'm going with you."
When Burwell was arrested for impeding traffic and led to the police wagon, she could see her daughter watching and crying. The young child's sobbing was captured by numerous media stories and helped to galvanize college students and activists from outside the state to join the fight against the landfill.
Although the landfill was ultimately constructed, community activists succeeded in their call for a General Accounting Office investigation of toxic waste dumping in the Southeast U.S.
And the UCC's Commission for Racial Justice (CRJ), which had supported the nonviolent protest of Warren County residents, was moved to take another step.
CRJ commissioned a study to examine patterns in the placement of hazardous waste sites. The now-famous UCC study was a breakthrough for the environmental justice movement.
In releasing the report, then UCC staffer Charles Lee coined the term "environmental racism," now a commonly recognized phrase used in the environmental movement.
Not surprisingly, Lee now heads the U.S. Environmental Protection Agency's office of environmental justice.
The role of churches and people of faith is not something new to justice movements, but it can be said that the UCC arrived early when it comes to environmental justice.
"For such a time as this" is how Burwell describes how her faith led to her involvement. And she's proud that local churches, including UCC congregations, were key centers of organizing in the environmental justice movement.
Correa says those communities facing the greatest impact of toxic dumping and exposure recognized the power of the church as a prophetic voice. They recognize that faith communities have helped to bring the issue of environmental racism to greater prominence in public consciousness.
"They didn't just call the lawyers right away," Correa says. "They called the churches."
Churches provided much-needed information and became sources of moral and theological empowerment, he says.
In Warren County, those who once may have considered themselves too poor or too uneducated to get anything accomplished found encouragement in church basements. More and more African Americans became involved in local elections, as people made the personal connection between politics and their own well-being.
Ultimately, residents' organizing efforts led to a government-mandated clean-up of the Warren County landfill in 2003, a process that included community planning and monitoring.
The landfill site is now a recreational park.
There have been precious victories over the past 20 years. What, if anything, has truly changed?
This persistent question led the UCC's Justice and Witness Ministries to commission a 20th anniversary follow-up report, which was released earlier this year and celebrated at General Synod in June.
The newest study, "Toxic Wastes and Race at Twenty 1987-2007," applied new methodology to better determine where people live in relation to toxic sites, revealing that racial disparities in the location of hazardous waste sites are, in fact, greater than previously reported.
"Twenty years after the release of Toxic Wastes and Race, significant racial and socioeconomic disparities persist in the distribution of the nation's commercial hazardous waste facilities," reads the report's executive summary. "Although the current assessment uses newer methods that better match where people and hazardous waste facilities are located, the conclusions are very much the same as they were in 1987."
The 2007 study was authored by Robert D. Bullard, director of the Environmental Justice Resource Center at Clark Atlanta University; Paul Mohai, professor at University of Michigan's School of Natural Resources and Environment; Robin Saha, assistant professor of environmental studies at the University of Montana; and Beverly Wright, sociologist and founding director of UCC-related Dillard University's Deep South Center for Environmental Justice.
According to the study, people of color comprise the majority of the population living near the nation's commercial hazardous waste facilities.
Researchers found that for Latino/as, African Americans and Asian/Pacific Islanders, major disparities in the location of hazardous waste facilities exist in the majority of the Environmental Protection Agency's regions.
The findings are particularly troubling, because they indicate that those environmental protections that do exist on the books are not equally enforced.
The still-fresh images of the painful aftermath of Hurricane Katrina in 2005 paint the story of the UCC's newest report.
Several weeks after the storm, the Louisiana Department of Environmental Quality gave the okay to the city of New Orleans to open the 200-acre Old Gentilly Landfill in east New Orleans for dumping demolition waste from the storm. In the 1980s, federal regulators had ordered the landfill closed.
Yet, four months after the hurricane, debris trucked to the Old Gentilly Landfill stood 100 feet high. Objections from residents, environmentalists and even some high-ranking officials went unheeded. In November 2005, the landfill caught fire.
Correa, Burwell and other activists agree that it is time for the eco-justice and environmental justice movements to join together.
Remembering her experiences in Warren County, N.C., Burwell recalls, "We [once] thought the environmental movement was about whales, not about us."
But there is growing understanding among advocates that environmental justice must have a more-comprehensive vision.
"We need to start thinking more theologically about environmental justice," Correa says. "We need to offer a vision that is rooted in our biblical and theological understanding of all of creation." The preface of the UCC's 2007 report echoes this call for a larger vision.
"There is only one environment," it reads. "The environmental justice movement is concerned about wetlands, birds, and wilderness areas; it is also concerned, however, about urban habitats, about reservations, about the things that are happening on the U.S-Mexico border, about children poisoned by lead in their own homes and about children playing in contaminated parks and playgrounds."
The stories of Sheila Holt-Orsted, the residents of New Orleans and countless others show that addressing the racial inequalities in exposure to environmental risk requires not only better environmental protection laws, but the vigilant monitoring of government agencies tasked with enforcing current laws.
Shelia can only wonder what her family's life would be like had the government's testing of well water in Dickson County, Tenn., had been equitably reported.
Justice demands something more than "what if."
Sandy Sorensen, a veteran public policy advocate in the UCC's Washington, D.C., offi ce, is acting communications minister for Justice and Witness Ministries.
People of color make up the majority of those living in neighborhoods located within 1.8 miles of the nation's hazardous waste facilities.
Neighborhoods with facilities clustered close together have higher percentages of people of color than those with non-clustered facilities.
As a whole, racial disparities for people of color exist in 9 out of 10 EPA regions.
Existing laws and land-use controls have not been adequately applied in order to reduce health risks for those living in or near toxic "hot spots."
Findings in UCC's 2007 report are consistent with an Associated Press study in Sept. 2005 showing African Americans are 79 percent more likely than whites to live in neighborhoods where industrial pollution is suspected of causing the greatest health danger.
As in previous budgets, the Bush Administration FY08 budget recommends a 28.4 percent cut to the budget of the EPA's Office of Environmental Justice. ($4.58 million has been recommended, down from $6.34 million enacted in the FY06 budget and FY07 continuing resolution).
Source: "Toxic Wastes and Race 1987-2007"
When the job was finally completed, one environmentally-conscious UCC church was ready for a real "solarbration."
The task, in this case, was the installation of a solar electric system with panels on the church's roof.
Members of Christ Congregation in Princeton, N.J. - which maintains a three-way affiliation with the UCC, the American Baptist Churches and the Alliance of Baptists - had lots to celebrate. There was joy apparent at worship and at the luncheon that followed, and certainly a sense of significant accomplishment.
Unobtrusive roof panels now convert the sun's rays into more electricity than the church uses most days of the year. The excess is fed automatically into the commercial power grid and earns the church a very sizeable reduction in its utility bills.
But more importantly, as far as members are concerned, they are reducing their "carbon footprint" by cutting the greenhouse gasses that cause global warming.
And they are witnessing to their conviction that the Bible calls Christians to be good stewards of God's creation.
Their pastor, the Rev. Jeffrey Mays, has been preaching that kind of stewardship for years.
"When I quote John 3:16," Mays says, "I make clear that God's love for the world includes all that God has created - all that God called 'good' in the first chapter of Genesis." He has been pastor in Princeton for 20 years.
The head of New Jersey's Green- Faith, a religion-based organization that advocates improving the environment, says Christ Congregation is providing real leadership by its efforts.
The Rev. Fletcher Harper, of New Brunswick, N.J., says Christ Congregation has played "an important leadership role" through its solar project.
The chair of the congregation's board of deacons also is enthusiastic. "It was worth all the effort, for sure," says Bill Gaventa, who is an associate professor at the nearby Robert Wood Johnson Medical School. "The project helped our members take the issues more seriously," he says. "Some are considering installing solar panels on their homes. Others have taken other steps. I bought a hybrid automobile."
After implementing several more-common environmental actions — like avoiding the use of styrofoam cups, installing energy-efficient windows, and keeping the thermostat set low when the building is not in use — the congregation made a careful analysis of the merits of a solar electric system.
According to the Rev. Charles McCollough, a member of Christ Congregation, "the policy statements of the UCC had a lot to do with the decision to install the solar electric panels on the roof."
McCollough helped draft the 1999 General Synod statement on Global Warming, and chaired the UCC's working group on "Integrity of Creation, Justice and Peace."
The church offered a screening of the Academy Award-winning documentary, "An Inconvenient Truth," which features former Vice President Al Gore. Among guests who viewed the fi lm were students from Princeton High School, located across the street from the church. Afterward, the teen-agers enthusiastically followed the installation of the church's solar electric system and wrote essays on environmental issues.
Many had never been inside the church until they attended the movie as a group.
McCollough and his wife, Carol, had taken the teachings of the policy statement seriously and installed a solar electric system on their farm house in nearby rural Hopewell in 2003. They discovered that although their climate is not ideal for solar energy, they soon began saving enough on electricity bills to recover the installation costs. They use the power their system generates to help heat and light not only their home but also the barn-studio that Charles uses in his retirement work as a sculptor.
In the process, the McColloughs made friends with an engineer, Rick Brooke, who volunteered to install the church's system and provided invaluable expertise. He was aided by architect William Wolfe, who volunteered to design the solar electric system.
All this didn't happen without stress. There was rough sailing for the first part of Christ Congregation's solar electric project.
When the congregation first studied the potential of installing the panels, Brooke analyzed the hours of sunlight hitting the roof. He ascertained that a large pin oak tree on the church property would create too much shade and recommended that it be taken down. If the tree was removed, an estimated 40 photo-voltaic panels would power a 7.2 kilowatt system and provide for 75 to 80 percent of the church's energy needs.
State officials responsible for the New Jersey Clean Energy Program were encouraging and made a grant to help cover expenses. So the church obtained an initial permit for the project, and a professional arborist was employed to remove the tree.
But the local shade-tree commission objected after several neighbors opposed the removal of the 60-foot oak. The shade-tree enthusiasts arrived on the scene just 30 minutes before the arborists unloaded their chain saws.
By that time church members were deeply committed to the project and found a local lawyer who eagerly presented the church's case to the borough council. Church members also sought to explain the theological and environmental rationale for the project. They emphasized the importance of reducing dependence on fossil fuels and noted the hidden costs of pollution.
Eventually, a compromise was worked out. The church would receive a new permit but would need to see that three new trees were planted in the borough, as well as three on the church property.
Ironically, when the pin oak was being removed it was discovered that the tree was infected with a bacterial leaf scorch and would need to be removed in any case.
During the weeks that this drama was playing out, the story made headlines in Princeton newspapers, thus building up the church's reputation as the first "green church" in the borough. Overall, the church has enjoyed widespread support.
A progressive, open-and-affirming church, Christ Congregation's membership enjoys its diversity of viewpoints on many issues, but the church was clearly united when it needed to stand up to neighborhood pressure. Members turned out in full force at the Borough Council's September meeting.
That commitment led GreenFaith to salute the church for "putting their faith into action for the earth."
The Rev. John Deckenback, the UCC's Central Atlantic Conference Minister, is also enthusiastic about the Christ Congregation's efforts. The Conference has an active committee, headed by Jane Schaefer of Newark, Del., at work for energy alternatives.
To keep, to care
When McCollough was asked to preach for the post-installation "solarbration," he challenged the centuries-old theology based on the first chapter in the Bible. Genesis 1:28 asserts that humanity's purpose in life is to subdue the earth and have dominion over all creation. McCollough prefers the second chapter of Genesis where God's call to keep and care for creation is recorded.
"Through the ages," he told those who attended the solarbration, "we have dominated the earth, the forests, animals, plants, waters, fish, land, skies, and - when we could get away with it - we have dominated other people."
"We live in the age of overload," he said. "We have overloaded our cars, homes, stomachs, our time, our work loads, landfills and even our atmosphere. We have subdued and dominated God's creation so thoroughly that we - at least the very poor - are drowning and cooking in our overload."
He cited Isaiah and other prophets who condemned such abuses of God's creation and the apostle Paul who described "the whole creation groaning in travail."
Pastor Mays says the solar panels "reflect and symbolize" the spirit of Christ Congregation.
"As a people," Mays says, "we are open to new ways of thinking and doing. We are concerned about the degradation of our environment and are particularly concerned about the issue of global warming. And we are eager to affirm God's creation and our call to be stewards of creation."
The Rev. J. Martin Bailey is former editor of United Church News' predecessor publications, United Church Herald and A.D. Magazine. He also is the former Associate General Secretary of the National Council of Churches for Education, Communication and Discipleship. He and his wife, Betty Jane, live in West Orange, N.J.