This past summer I interviewed several dozen denominational leaders, congregational lay leaders, heads of ecumenical organizations, and professors of theology who in some way are involved in matters of faith and ecology to ask their impressions. With their help, what I'm beginning to pinpoint are some reasons for this disconnect that I hope will be useful as we try to figure out how to close the gaps and eradicate the barriers, which according to those I've spoken with are primarily spiritual, theological, and cultural in nature.

Here are several of the barriers that I've uncovered to this point:

• Materialism. The trappings of our highly consumptive culture and all the societal systems that reinforce materialism as a primary value in our lives make it extremely difficult for us as individuals and churches to feel as though we can offer or follow an alternative abundant way of living. Yet unless and until the Church seriously takes on the question of how to live counter to the status quo, our effectiveness with regard to the care of the earth will be limited by the very manner in which our resource-rich lifestyles continue to disregard the needs of other people and otherkind.

• "Ignorance." Rather than a lack of sincere concern, most people haven't heard, don't understand, or find it too difficult to put into context all the technical, scientific, and/or conflicting information about complex ecological issues such as climate change. While it might seem strange to start studying earth sciences in a church setting and context, is it really any different from our trying to understand the causes of homelessness, for instance, so that we can more effectively alleviate the pain and suffering of those in situations of crisis and poverty?

• “Bad" theology. Throughout our journey as a Christian people we have at times focused on one thing at the expense of something else. During the past few centuries in particular many have come to consider earthly, material things of little importance. By and large we have focused on our individual, human salvation and have forgotten the biblical message of the redemption of the entire cosmos and our human role in that activity. Likewise, we sometimes forget to read between the lines in Scripture to understand the fuller message. For instance, many people argue that the New Testament in particular doesn't have that much to say about our responsibilities to care for the earth. Yet so much of what Jesus spoke against was the self-interested, materialistic lifestyle that many today are lifting up as a primary cause of our ecological problems. And, one can imagine that if Jesus were delivering his parables to our contemporary society that he might well use as examples a variety of environmental degradations so much in evidence today, including contamination of water supplies, loss of wildlife habitat, and depletion of arable soil.

• The environment as an "issue." Viewing our care of the earth as a list of individual issues—or as yet one more thing that we're supposed to care about as Christians—actually isolates what is more effective when integrated into the whole of our ministry. In fact, many congregations likely have difficulty sanctioning an earthkeeping ministry as an essential, legitimate ministry of the church in part because it isn't seen in proper context to other activities of the church that many may believe havegreater priority. For instance, if a congregation already is committed to helping the poor or hungry and donates food to a local food bank or prepares food for a soup kitchen, one way to expand this activity to also bring it into an earthkeeping realm would be to start a vegetable garden on the church property from which the produce is then used in food preparation or donation. Likewise, when a congregation understands that incorporating energy efficiencies into its facility will result in financial savings, it also heeds its call to be good stewards of the church's monetary resources. For the congregation as a whole to truly see an earthkeeping ministry as essential and legitimate, it may be most helpful to show how it exists in conjunction—not in competition—with other vital ministries of the church.

My interviews this summer also helped reveal some of what is required from a logistical standpoint to implement a "successful" (the better term may be "faithful") earthkeeping ministry. Above all, patience is necessary—as those who are already involved already know. Likewise, at least one individual who is totally passionate and who is willing to put in serious time is required, although ideally there would be a team of at least two or three individuals who could form a core group of support. Opportunities to network and gather with those from other congregations or to somehow share stories of best practices and frustrations can go a long way toward sustaining congregational eco-leaders for the long haul. Even if the pastor is not directly involved, his or her support is critical. Likewise, particular initiatives or projects a congregation takes on will have the greatest chance of success if they are allowed to emerge from the gifts, inspirations, and interests of those involved rather than out of a sense of what ought to be done; if they provide intergenerational opportunities for experiencing and connecting with nature; and if they connect directly to a congregation's particular faith tradition.

I would be very interested in hearing what you and your congregation in particular are doing in an earthkeeping capacity. Feel free to e-mail me at karla.hignite@gte.net or hignika@earlham.edu. Or write me c/o Bethany Theological Seminary, 615 National Road West, Richmond, IN 47374-4019.