Report — From the December 2016 issue

The Priest in the Trees

Feral faith in the age of climate change

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Until nine years ago, Blackmer was an agnostic. After training as a forest ecologist at the Yale School of Forestry and Environmental Studies in the early Eighties, he founded and directed two successful conservation organizations in New England: the Northern Forest Center, where he managed a staff of more than a dozen and an annual budget of roughly $1.2 million, and the Northern Forest Alliance, a coalition of advocacy groups that succeeded in both shifting the local logging industry to more sustainable types of forestry and conserving millions of acres of land across Vermont, New Hampshire, New York, and Maine. At the time, Blackmer had no use for religion, especially for Chris-chens, as he called them — “those angry, antiscience, antienvironmental bigots.” He was fond of the bumper sticker that read born pretty good the first time.

HA047__03HK0-3Then, on a flight to Dublin in 2007, Blackmer heard the Voice. As the plane descended he looked down and saw a church steeple. Priest, the Voice said. You are to be a priest. He had heard the Voice before, and would hear it many times over the next year, but on the plane it would be the clearest. It was a sound he heard in his heart rather than his ears, but a voice nonetheless, and what it said was not a suggestion like, Have you ever considered a career in the ministry? You have the right set of skills. It was a statement of fact. You are to be a priest.

HA047__03HK0-1There is more to Blackmer’s story, both before and after that flight over Dublin, but perhaps the most immediately startling thing is this: not until he arrived at divinity school, two years later, did he actually read the Bible. As a child, he’d read a few chapters of Genesis and heard the Christmas story. When he finally sat down and read the story to which he had committed his life, he was struck by how often the biblical writers engaged the very subject he’d spent his career studying: the land. The places in which the narrative occurred — mountaintops, hillsides, lakeshores, gardens — were not just stages on which the human story played out; they were actors in the story itself. He came to love the Psalms, and the frequency with which the psalmist used metaphors of nature, especially trees. In Psalm 92 the righteous ones “flourish like the palm tree. They are planted in the house of the Lord. . . . In old age they still produce fruit; they are always green and full of sap.” In other Psalms the trees of the fields clap their hands, shout for joy. When humans sing praises, they do the same thing. Nature is not inert. It was a revelatory idea.

HA047__03HK0-2In the Gospels, Blackmer found the most intriguing examples of divine encounter in nature. He kept noticing what he called “throwaway lines”: after Jesus had “dismissed the crowds, he went up the mountain by himself to pray” (Matthew), or “He would withdraw to deserted places and pray” (Luke). Sometimes Jesus went to a garden. Or a lakeshore. Or the Judean desert. The location varied, but the pattern was evident throughout the Gospels. Jesus went to the temple “to teach and to raise a ruckus,” but when he needed to pray Jesus fled to the countryside, to places unmediated by both temples and the religious authorities that governed them. Blackmer came to believe that direct contact with God is religion’s raison d’être, but one that’s often lacking in church. Of course one can experience God in a building, he concedes. But for at least some people, especially at this moment in history, there needs to be a practice of going into the wilderness to pray. And if one lives in New England, the obvious place to do that is the woods.

Though affiliated with the Episcopal Church (the denomination in which Blackmer was ordained), the Church of the Woods is tied to a nonprofit organization called Kairos Earth, which Blackmer founded in 2013. In biblical Greek, kairos refers to an opportune or critical moment when God acts. In its first year, nearly nine hundred people attended services at the Church of the Woods. Of its thirty or so regular members, nearly half have graduate degrees. Many are medical professionals whose finely tuned diagnostic skills tell them that our planet is running a fever. As Wendy Weiger, a Harvard-trained research physician, told me, “Climate change is the biggest public-health crisis humanity has ever faced.”

HA048__03HK0-1Blackmer believes our ecological crises have precipitated a kairos moment. He sees a parallel with the Book of Jeremiah, in which the prophet describes a sense of impending doom as the Babylonians laid siege to Jerusalem in 587 b.c. “I looked on the earth, and lo, it was waste and void,” Jeremiah wrote, “and to the heavens, and they had no light.” On reading the book in seminary, Blackmer’s first thought had been, He’s talking about climate change.

As Western Christianity undergoes its identity crisis — a reformation or a slow implosion, depending on your leaning — a small but determined number of people like Blackmer are urging the church to seek God in the literal wilderness. They are calling for carbon repentance, but their credo is more nuanced than just slapping a fresh coat of Christian morality onto secular environmental politics; the Sierra Club at prayer this is not. At the Church of the Woods there is no action plan, no hive of online activity promising the earth’s salvation if only you click here. There is rather a summons, an invitation to carry contemplative practice and ritual enactment into one’s local ecosystem and thereby rediscover the awe and wonder that Moses experienced before the burning bush. By wooing Christianity back to its feral beginnings, Blackmer believes, we can finally confront the long trajectory of our ecological sin, and perhaps begin to change direction.

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is the author of Soil and Sacrament (Simon & Schuster). He is the director of the Food, Health, and Ecological Well-Being Program at the Wake Forest University School of Divinity.

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April 2019

Works of Mercy

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