On 16 December, 75 faculty, staff, and students gathered at Wheaton College, Illinois, USA to celebrate and to bless the launch of the Korean Invitation: Good News for All the Earth. Twenty readers each read aloud one paragraph of the newly published document, and we had a time of reflection and prayer over the invitation as it goes out.

For some of the attending students, the most impactful part was who did the readings. Students in Sociology, English, Art, etc. were happy to see their professors or known staff members there, reading or just attending. What a great demonstration that creation care is not limited to the natural sciences.

I (Laura) shared about the drafting process. After initially considering some possible additions to the 2012 Jamaica Call to Action, it became clear that we needed to begin the invitation with a fuller biblical and theological framework for creation care within the scope of the biblical narrative than had been written before in Lausanne documents. Participants in the October 2024 Global Creation Care Forum each brought unique insights about the priorities, neglected areas, and the phasing that would resonate with our communities and the constituencies we know well. Contributors came from a wide array of backgrounds, ranging from urban professionals to farmers, spanning many decades in age, having distinct vocations and livelihoods, representing different kinds of institutions and churches, and from different socioeconomic backgrounds and political circumstances. The biblical call on our lives we have in common, and the outworking of that takes unique shape in each of our contexts.

May God help us come to see our right place in creation and to live accordingly, for the glory of God and for the good of all that God has made, and redeemed, and sustains. We share our closing blessing with you and also ask you: With whom will you share the Korean Invitation in your own context? – your church, colleagues, neighbors, pastoral leadership team, community sustainability group? May it spark new conversations and ignite prayerful action!

(Prayer by Nina Mantlaba)

Heavenly Creator, we thank you for convening sisters and brothers from around the world in fellowship to collaborate and create this document. We pray that its prophetic voice will reach far and wide, and that your church will incorporate creation care into their everyday mission and lifestyle, to proclaim and demonstrate your Lordship over the world.

In this season of Advent, God, thank you for the reminder that your good news is for all the earth. You sent your one and only child not only for the salvation of our souls, but also for the liberation and renewal of the physical world we live in.

We repent of our inaction – of our unwillingness to let go of power and harmful patterns of individualism, consumerism, and greed. Lord, we pray that amidst these groans and lament, you fill us with your radical hope. Fill us with a prophetic and creative imagination. Of visions of how this world, your world, can be different, and transformative solutions that lead us into action on every level – big and small, corporate and individual. And equip us with ears to hear, and eyes to see how to accompany and center those most vulnerable, most impacted by our sinful misuse and abuse of your creation. Renew us in the new year to continue your work in the world.

In your name we pray, Amen.

Readers stood in a circle as attendees arrived

There is no climate justice without justice for all creation.

Every year, thousands of people from all over the world gather at the COP on climate change. COP29 is the Conference of the Parties, an annual meeting of countries that have ratified the United Nations Framework Convention on Climate Change (UNFCCC). At these conferences, decisions are made to combat climate change, such as reducing greenhouse gas emissions or adapting to the consequences of global warming.

As part of the delegation in Panama and the delegation of the World Council of Churches, participating in COP 29 was an opportunity to make an impact for my faith not only as a citizen in Panama, but as a citizen in the world.

Personally, faith in Jesus moves me to make an impact for indigenous territories, in local government and at an international level. For me, a faith that lives in solidarity, walking the realities of vulnerable peoples, is an impact of daily life intertwined with national realities and that involves announcing the good news and denouncing injustice.

There was significant the disappointment at COP29 due to the lack of commitment from the so-called “rich countries” from a capitalist perspective. From a Gunadule perspective, however, one is rich when we know how to relate to the land, when we cultivate it and learn from it. There is both respect and reciprocity.

A new global target for climate finance was agreed on at COP29, setting a goal of $300 billion annually by 2035 from a range of sources, including public and private funds. This target replaces the previous target of $100 billion and seeks to mobilise greater resources to help developing countries meet the challenges of climate change. However, many critics argue that the agreements reached at COP29 were not ambitious enough to limit global warming to 1.5°C, as set out in the Paris Agreement. Despite the new financial commitments, some consider that the proposed action was not sufficient to address the urgency of the climate crisis.

The Presidency of this COP 29 managed to reach a decision on articles 6.2 and 6.4 of the Paris Agreement, an agreement that will pave the way for carbon trading between countries and the creation of a regulated global market. The implications of this adoption should be addressed in urgent dialogue with the most vulnerable communities, such as the Indigenous Peoples, since much of this regulated market seeks to create a market in indigenous territories. Some critical points of article 6 of the Paris Agreement in the context of Carbon Markets from indigenous perspectives include the loss of lands and territories: Emission reduction projects, which support carbon markets, often involve the acquisition of indigenous lands, which violates their ancestral rights and way of life. Forced displacement: These initiatives can lead to the displacement of indigenous communities from their traditional territories, affecting their livelihoods and their cultural connection to the land. Violation of customary rights: Carbon markets can undermine indigenous peoples’ customary rights over their lands and natural resources, failing to recognise their role in the sustainable management of these. Lack of participation: Indigenous peoples are often not consulted in a free, prior and informed manner about projects that affect their territories, which violates their fundamental rights. Culturalisation: Projects can impose external development models that are not compatible with indigenous peoples’ worldviews and cultural practices, eroding their cultural identity. Unequal benefits: The economic benefits generated by carbon markets are often not shared equitably with indigenous communities, who bear the greatest environmental and social costs.

Other General Reviews

• Double counting: There is a risk that emissions reductions are counted twice, both in the country that generated them and in the country that acquired the carbon credits, undermining the environmental integrity of the system.
• Loss of ambition: There are fears that carbon markets could undermine national emissions reduction efforts as countries could become overly reliant on purchasing carbon credits rather than implementing more ambitious mitigation measures.
• Lack of transparency: The complexity of carbon markets and the diversity of mechanisms established in Article 6 can hinder transparency and accountability.
• Negative social and environmental impacts: Emissions reduction projects can have negative social and environmental impacts if not implemented with appropriate safeguards.
• Unequal distribution of benefits: Benefits generated by carbon markets may be concentrated among a few actors, rather than distributed equitably between developed and developing countries.

Reflecting on the Article 6.4 agreement, Olga Gassan-Zade, former chair of the Article 6.4 Supervisory Body, told Carbon Brief that it remains to be seen what difference the mechanism will make: “Only time will tell whether it will be able to mitigate large-scale effects or become another expensive toy to support the agenda of some parties.”

Personally, I believe that it is necessary to work on the education and training of faith communities, of Indigenous Peoples, of vulnerable communities, regarding these agreements and the implications they will have for peoples in the world. Our work as followers of Jesus, who are in favor of life, should lead us to work for seeking peace and justice. The neocolonialism that is present and threatens life should be denounced. Likewise, we should also be shrewd to work as daughters and sons of light prepared for these realities that are adopted at an international level. It is necessary to guarantee and respect the rights of indigenous peoples, women, children, society in general, promote climate justice, establish social and environmental safeguards, prioritize rights-based approaches, and strive for effective participation. Transparent, intercultural dialogue between governments, companies, civil society and indigenous peoples is necessary to address these criticisms and ensure that carbon markets become an effective tool for climate action. Since the root of the issue lies in economic systems—specifically capitalist and neoliberal models that are directly complicit in causing climate change—the greatest criticism is how these systems can offer solutions when they are responsible for the planet’s collapse. Drawing from our faith in Jesus and even from indigenous wisdom we seek proposals to permeate society with resilient systems—systems that have endured and offered alternative ways of communal, reciprocal, and supportive living, grounded in mutuality with the Earth. It is necessary that the applications of these alternatives of life be manifest in our ecclesiology, theologies and missiology. Furthermore, through faith in Jesus, we recognize and love God as the Creator. Consequently, we are called to love His creation, as taught in the Bible.

This theological creed, which we embrace as Christians, is affirmed by Minister Marina Silva in an interview.

Conversation with Jocabed Solano & Brazil’s Environment Minister Marina Silva at COP29

I also think that it is important that we continue to raise youth, indigenous peoples, children, and members of the church in general to influence these spaces. To do this, we must begin at local, national, regional and international levels by learning about the agreements that have been adopted over the years at the COPs, understanding the language of the documents, and preparing ourselves to make a concrete impact. We must also share stories—both positive ones of resilience, as seen in projects and community efforts, as well as negative ones, such as the devastating effects climate change and biodiversity loss on people’s lives.

Our pastoral ministry must embrace these dimensions. In my advocacy journey, I have participated in diverse dialogues and initiatives: speaking with the Brazilian Minister of Environment about the Church’s role, collaborating with a Methodist pastor leading negotiators in Korea, participating in discussions on with “land use,” in the food pavilion on the subject of food sovereignty, as well as in the faith pavilion on two occasions: once, in the science pavilion, on indigenous knowledge and science, and then in the indigenous pavilion on stories of hope, life narratives against extractivism towards the land. I have also dialogued with university students on the importance of advocacy and the profession in these spaces. Additionally, I have supported negotiations on agriculture, contributed to meetings for document submissions for upcoming workshops on the agriculture platform, advocated for integrating indigenous knowledge into state-level strategies, and accompanied efforts related to Article 6 and bilateral discussions.

Finally, personally, my hope is grounded in the recognition that the Creator loves His creation and that the power of His resurrection is mobilizing many people. Through their struggles, resistance, and resilience, they are offering alternative narratives to those that promote the destruction of the earth. This hope is expressed in concrete actions that bring life. Recognizing that evil will not prevail (Psalm 1:6) inspires us to continue raising our voices, proclaiming justice and confronting injustice. We long for the renewal of all creation and eagerly await total reconciliation found in Jesus.

I extend gratitude to the World Council of Churches for inviting me to be part of their delegation as part of the Indigenous Peoples’ Reference Group. Thank you to the Indigenous Memory team, to the Tearfund youth network, to the Indigenous Climate Change Caucus, to the Environment Ministry of Panama for accrediting me, to the Creation Care network and to Freedom and Justice in Lausanne for your prayers and support. To all my friends and family, thank you for for taking care of me and your encouragement in this work.

Editor’s note: This work is a translation, and has been minorly edited for clarity.By: Jocabed R Solano Miselis

There is no climate justice without justice for all creation.

Every year, thousands of people from all over the world gather at the COP on climate change. COP29 is the Conference of the Parties, an annual meeting of countries that have ratified the United Nations Framework Convention on Climate Change (UNFCCC). At these conferences, decisions are made to combat climate change, such as reducing greenhouse gas emissions or adapting to the consequences of global warming.

As part of the delegation in Panama and the delegation of the World Council of Churches, participating in COP 29 was an opportunity to make an impact for my faith not only as a citizen in Panama, but as a citizen in the world.

Personally, faith in Jesus moves me to make an impact for indigenous territories, in local government and at an international level. For me, a faith that lives in solidarity, walking the realities of vulnerable peoples, is an impact of daily life intertwined with national realities and that involves announcing the good news and denouncing injustice.

There was significant the disappointment at COP29 due to the lack of commitment from the so-called “rich countries” from a capitalist perspective. From a Gunadule perspective, however, one is rich when we know how to relate to the land, when we cultivate it and learn from it. There is both respect and reciprocity.

A new global target for climate finance was agreed on at COP29, setting a goal of $300 billion annually by 2035 from a range of sources, including public and private funds. This target replaces the previous target of $100 billion and seeks to mobilise greater resources to help developing countries meet the challenges of climate change. However, many critics argue that the agreements reached at COP29 were not ambitious enough to limit global warming to 1.5°C, as set out in the Paris Agreement. Despite the new financial commitments, some consider that the proposed action was not sufficient to address the urgency of the climate crisis.

The Presidency of this COP 29 managed to reach a decision on articles 6.2 and 6.4 of the Paris Agreement, an agreement that will pave the way for carbon trading between countries and the creation of a regulated global market. The implications of this adoption should be addressed in urgent dialogue with the most vulnerable communities, such as the Indigenous Peoples, since much of this regulated market seeks to create a market in indigenous territories. Some critical points of article 6 of the Paris Agreement in the context of Carbon Markets from indigenous perspectives include the loss of lands and territories: Emission reduction projects, which support carbon markets, often involve the acquisition of indigenous lands, which violates their ancestral rights and way of life. Forced displacement: These initiatives can lead to the displacement of indigenous communities from their traditional territories, affecting their livelihoods and their cultural connection to the land. Violation of customary rights: Carbon markets can undermine indigenous peoples’ customary rights over their lands and natural resources, failing to recognise their role in the sustainable management of these. Lack of participation: Indigenous peoples are often not consulted in a free, prior and informed manner about projects that affect their territories, which violates their fundamental rights. Culturalisation: Projects can impose external development models that are not compatible with indigenous peoples’ worldviews and cultural practices, eroding their cultural identity. Unequal benefits: The economic benefits generated by carbon markets are often not shared equitably with indigenous communities, who bear the greatest environmental and social costs.

Other General Reviews

• Double counting: There is a risk that emissions reductions are counted twice, both in the country that generated them and in the country that acquired the carbon credits, undermining the environmental integrity of the system.
• Loss of ambition: There are fears that carbon markets could undermine national emissions reduction efforts as countries could become overly reliant on purchasing carbon credits rather than implementing more ambitious mitigation measures.
• Lack of transparency: The complexity of carbon markets and the diversity of mechanisms established in Article 6 can hinder transparency and accountability.
• Negative social and environmental impacts: Emissions reduction projects can have negative social and environmental impacts if not implemented with appropriate safeguards.
• Unequal distribution of benefits: Benefits generated by carbon markets may be concentrated among a few actors, rather than distributed equitably between developed and developing countries.

Reflecting on the Article 6.4 agreement, Olga Gassan-Zade, former chair of the Article 6.4 Supervisory Body, told Carbon Brief that it remains to be seen what difference the mechanism will make: “Only time will tell whether it will be able to mitigate large-scale effects or become another expensive toy to support the agenda of some parties.”

Personally, I believe that it is necessary to work on the education and training of faith communities, of Indigenous Peoples, of vulnerable communities, regarding these agreements and the implications they will have for peoples in the world. Our work as followers of Jesus, who are in favor of life, should lead us to work for seeking peace and justice. The neocolonialism that is present and threatens life should be denounced. Likewise, we should also be shrewd to work as daughters and sons of light prepared for these realities that are adopted at an international level. It is necessary to guarantee and respect the rights of indigenous peoples, women, children, society in general, promote climate justice, establish social and environmental safeguards, prioritize rights-based approaches, and strive for effective participation. Transparent, intercultural dialogue between governments, companies, civil society and indigenous peoples is necessary to address these criticisms and ensure that carbon markets become an effective tool for climate action. Since the root of the issue lies in economic systems—specifically capitalist and neoliberal models that are directly complicit in causing climate change—the greatest criticism is how these systems can offer solutions when they are responsible for the planet’s collapse. Drawing from our faith in Jesus and even from indigenous wisdom we seek proposals to permeate society with resilient systems—systems that have endured and offered alternative ways of communal, reciprocal, and supportive living, grounded in mutuality with the Earth. It is necessary that the applications of these alternatives of life be manifest in our ecclesiology, theologies and missiology. Furthermore, through faith in Jesus, we recognize and love God as the Creator. Consequently, we are called to love His creation, as taught in the Bible.

This theological creed, which we embrace as Christians, is affirmed by Minister Marina Silva in an interview.

Conversation with Jocabed Solano & Brazil’s Environment Minister Marina Silva at COP29

I also think that it is important that we continue to raise youth, indigenous peoples, children, and members of the church in general to influence these spaces. To do this, we must begin at local, national, regional and international levels by learning about the agreements that have been adopted over the years at the COPs, understanding the language of the documents, and preparing ourselves to make a concrete impact. We must also share stories—both positive ones of resilience, as seen in projects and community efforts, as well as negative ones, such as the devastating effects climate change and biodiversity loss on people’s lives.

Our pastoral ministry must embrace these dimensions. In my advocacy journey, I have participated in diverse dialogues and initiatives: speaking with the Brazilian Minister of Environment about the Church’s role, collaborating with a Methodist pastor leading negotiators in Korea, participating in discussions on with “land use,” in the food pavilion on the subject of food sovereignty, as well as in the faith pavilion on two occasions: once, in the science pavilion, on indigenous knowledge and science, and then in the indigenous pavilion on stories of hope, life narratives against extractivism towards the land. I have also dialogued with university students on the importance of advocacy and the profession in these spaces. Additionally, I have supported negotiations on agriculture, contributed to meetings for document submissions for upcoming workshops on the agriculture platform, advocated for integrating indigenous knowledge into state-level strategies, and accompanied efforts related to Article 6 and bilateral discussions.

Finally, personally, my hope is grounded in the recognition that the Creator loves His creation and that the power of His resurrection is mobilizing many people. Through their struggles, resistance, and resilience, they are offering alternative narratives to those that promote the destruction of the earth. This hope is expressed in concrete actions that bring life. Recognizing that evil will not prevail (Psalm 1:6) inspires us to continue raising our voices, proclaiming justice and confronting injustice. We long for the renewal of all creation and eagerly await total reconciliation found in Jesus.

I extend gratitude to the World Council of Churches for inviting me to be part of their delegation as part of the Indigenous Peoples’ Reference Group. Thank you to the Indigenous Memory team, to the Tearfund youth network, to the Indigenous Climate Change Caucus, to the Environment Ministry of Panama for accrediting me, to the Creation Care network and to Freedom and Justice in Lausanne for your prayers and support. To all my friends and family, thank you for for taking care of me and your encouragement in this work.

Editor’s note: This work is a translation, and has been minorly edited for clarity.

In relation to that, we offer here some links from the participants of the Christian Climate Observers Program (CCOP2024@COP 29), carefully compiled by Samuel Chiu.

CCOP is a joint program by 15+ Christian organizations, providing immersive discipleship and training at the annual UN Climate Conferences (UNFCCC COPs) for young Christian climate advocates, scholars, and ministry leaders. This year at COP29 in Baku, Azerbaijan, CCOP had 25 participants from 12 nations, plus 7 leaders providing guidance, teaching and logistic support.

You can find a collection of their reflections, blog posts, interviews and so on here: CCOP2024 Team Members – Reports, Blogs, Articles, Reflections. This publicly accessible page is an ongoing collection, with new links to be added when received from the team in the next couple of months.

We hope these aid your awareness, consideration and prayerful reflection of the COP happenings!

Having been involved in the conversation movement for most of his life, Phillip weaves together the hundreds of poems, studies, essays, articles and reflections from his 25 years of experience in this book, with the hope that these will increase awareness of the huge environmental challenges that face us and incite active participation in addressing them.

Questions include classics such as ‘What does ‘have dominion really mean?’ and ‘Is creation care a moral issue?’ to intriguing ones such as ‘Would Jesus go hunting?’.

Each chapter contains an introductory comment, a summary, and questions for reflection and discussion. This book is essential reading for any individual or faith community wanting to actively pursue the commission to “tend and keep” what God has made.

“a tender, insightful masterpiece”
Donald Carter, Parish Pastor, Holy Trinity Anglican Church, Tauranga

To order your copy, please contact newcreationnewzealand@gmail.com, indicating your name, address, and number of copies. Payment details will then be notified. Once payment is made, your books will be sent to you. To find out more about NCNZ, see https://newcreationnewzealand.org.nz.

See www.climateintercessors.org for more information.

CI meets over Zoom every second Tuesday of each month. The first one in 2025 will be February 11th.

• The ones in the following months would be March 11th, April 8^th and May 13^th

Those who are interested can check the above website and subscribe to the e-newsletter, along with the virtual gathering details and monthly bible studies / devotional.

Our meetings typically have four parts: a brief liturgy, praying about current news gathered from the headlines, praying about a more developed theme, and then using breakout rooms to pray for local requests.

He writes,

“The pandemic has given us the indulgence of unlimited use of single-use waste for public health. Humanity will eventually overcome the pandemic, but the disposable masks and plastic containers thrown into our oblivion will leave a genetic mark on our minds and habits, which will come back to us later with a greater calamity. While individuals and societies focus only on the air, water, and food that enter our bodies, we forget that the things we emit are destroying individuals and society into an irreversible state.

This documentary attempts to observe the problem of garbage not from a materialistic point of view but as a discourse of mind and memory, relationship, and future. In particular, by focusing on recycling waste, the goal is to question and update the audience’s current perception, which is merely an enlightening discourse on the economic benefits of circulating resources and the conservation of ecosystems.”

The 4^th Lausanne Congress and the Global Creation Care Forum (GCCF) were both important for the future of creation care globally. Don’t miss this update from those who were there! 

Leaders from around the world will share their reflections on both these events. We will also introduce the statement/invitation ‘Good News for all the Earth’—there will be time for questions!

Time: 11.00 am – 12.00pm UTC, repeated 7.00pm – 8.00pm UTC | Date: 12 December 2024

The webinar will be on Zoom and is free entry.

Sign up here: https://buytickets.at/lwccn/1451019, choosing which timing you prefer!

Please note that there is an optional donation to cover LWCCN’s costs.

If you haven’t yet seen it, this short video below from GCCF is well worth a view!

Do give her session on Faith and the Future of Creation a listen! She insightfully outlines the integration of faith and climate science in this talk, explores the biblical concept of ‘dominion’, examines today’s pressing climate challenges, and a offers theological framing for our practical action in response.

We highly recommend setting aside a few minutes—only 19!—to listen to her talk!

In this issue, we feature two thought-provoking pieces on COP29:

1. The first, by climate scientist Dr. Katharine Hayhoe. Katharine provides a summary of the outcomes and gaps at COP 29. She critically examines the balance between the bold pledges for coal phaseouts, and the frustrating lack of progress on fossil fuel commitments.

2. Then, news from Jocabed Solano, a theologian and activist, from the indigenous Gunadale natio in Panama. You would be familiar with Jocabed—we published her interview in relation to COP16 in our previous issue! She has shared this statement from the World Council of Churches on COP29.

Jocabed pictured here with Samuel Chiu (part of A Rocha Canada) at COP 29.

This book is available at
https://www.amazon.com/Connected-Water-Robert-D-Sluka/dp/B0DGF74MT2

Bob writes,

Early memories of family vacations to Daytona Beach and the Florida Keys sparked a desire to learn more and experience the vast and wonderful deeds of God in the ocean. I didn’t have the language to describe these events spiritually or even an understanding of how the ocean could relate to my faith. That came much later as our family embarked on an adventure that would take us to various parts of the Caribbean, the Great Barrier Reef, a remote island in the Maldives, India, Southeast
Asia, Kenya, and the beaches of the UK and southern Europe.

While this is the story of my experiences and only a subset of them, the subject of the book is the ocean. I hope that you get to know her more through my interactions with the communities, species, and habitats in various locations. I also hope to trace some of the changes in my thinking through time and take you on a journey to understanding a way of thinking about the ocean and its relationship with God including our part in that. I hope that you will increase your love for the ocean, God, each other, and yourself in a way that will cause you to actively participate in ocean conservation.

The emphasis is on the experiences, the places, sometimes the people, and the learning rather than an exact, full, and detailed account. My hope is that you will enjoy a trip to far-off places and a desire will grow to get to know better the one who made the oceans and all that is in them. This is my attempt to express in words my thanks to God, to tell of His wonderful deeds in the ocean.