Category: The Green Tau

Weekly newsletter

Green Tau: issue 124

25th May 2026

Rivers of Spirit: Spirit of Rivers – a reflection

On the last day of the festival, the great day, while Jesus was standing there, he cried out, “Let anyone who is thirsty come to me, and let the one who believes in me drink. As the scripture has said, ‘Out of the believer’s heart shall flow rivers of living water.’” Now he said this about the Spirit, which believers in him were to receive; for as yet there was no Spirit, because Jesus was not yet glorified. John 7:37-39

The above is one of the alternative readings given for Pentecost which thinks of the Spirit not as wind or fire, but as a river of water. 

Last Friday I took part in a thought-provoking event at St John’s Waterloo entitled Rivers of Spirit: Spirit of Rivers – https://stjohnswaterloo.org/tag/rivers-of-life/

 We began by going down on to the foreshore of the Thames where, like children, we looked at all the treasures on the little beach – shells and pebbles, smooth-worn glass, ends of clay pipes, rounded stubs of brick, sticks and pieces of bone. We sang and we prayed as, with increasing reverence, we were drawn to the sound and the movement of the river, to the ebbing-flowing tide – drawn to the Thames living presence.

From that reconnection with the river, we were more open to hear the wisdom of the afternoon’s speakers. 

Bishop Martin himself quoted from the passage from John’s Gospel, and talked about the living nature of water through the example of the eel. 

Eels are amazing creatures. They are laid as eggs in the Sargasso Sea from where they voyage by ocean currents some 6500km to reach Europe. During this first couple of years they develop from egg to glass eel. They leave the sea and swim inland up various rivers including the Thames, where they continue to develop becoming elvers and then yellow eels and finally silver eels – this can span from  5 to 20 years. Now they are mature enough to make the return journey to the Sargasso to begin the whole cycle again. Eels in the past were numerous in our rivers and a source of food for many (and not just humans). But due to the effects of climate change, pollution, loss of habitat  including from obstacles such as weirs and dams, their numbers over the last 40 years have declined  by a staggering 95-98%. (1)

God’s Spirit, like rivers of living water, is there to cleanse and refresh us. But what if we harden our hearts and do not seek forgiveness and renewal?

The first two speakers, Al Barrett and John White spoke about the importance of creating communities. Al Barrett is the vicar of the Hodge Hill Church in east Birmingham. John White is the founder of the Hazelnut Community and author of the Rooted in Rubble articles from which I have recently quoted.

Al spoke about creating ‘bumping places’ – places where parishioners from many and diverse backgrounds can meet and get to know and trust each other. He spoke how during Covid they ‘rediscovered’ the green places in the parish including the common. Commons have existed for hundreds of years as spaces designated for use by the community –  the commoners – who would have rights to graze animals, gather firewood etc. Where Commons remain today they are often important as essential green spaces for  local people and as essential habitats for wildlife. 

And Al described how finally he managed to ‘discover’ the River Tame which was barricaded out of sight and inaccessible to the community through which it flowed. 

John  spoke about how the Hazelnut Community’s  garden brings people together in the garden and in the gardening. Gardens root us and place us in a right relationship with creation.

Debbie Colvin described to us our place – our home – within the Thames basin which stretches from the Cotswolds to the estuary, from the Chilterns and northwards  to the South Downs. Within this area rainwater drains down to the Thames, but not just via stream and rivers, but also percolating down into  the strata deep below our feet where the water moves and buffers, hydrating the ground, feeding into springs and wells. A slow and measured process whereby rain falling on the hills of Reigate may take 10-20,000 years before reaching Trafalgar Square. (Prior to the 1930s the fountains in Trafalgar Square were fed by artesian wells (2)).

Paul Powlesland spoke about his life’s journey that finds him as a self appointed river guardian for the River Roding  and as the founder of the River Roding Trust. His love and respect of this river sees him clearing rubbish, planting willow and Black Poplar saplings and defending the rights of the river and the communities that live nearby. Called to jury service, Paul made his oath not on a Bible but on the River Roding, making this river a sacred thing, a being worthy of worship. (3) Much of this river, the third longest in London, is degraded – desecrated – by sewage, rubbish and pollution. Paul’s approach is hands on and includes pressing the Thames Water Authority to do its job properly. (4)

Paul himself  lives off grid on a narrow boat which means his life is intrinsically connected to that of the river and the environment. His awareness of the drought that we are currently facing, is measured by how much water remains in the rainwater that provides him with water. 

What struck me about the issues raised by these speakers was –

  • how little value we, as society, place on water,  
  • our lack of concern/ interest as to where our water comes from and 
  • our lack of concern as to whether it will be there in sufficient quantity in the future (humankind is extracting fresh water at a faster rate than the rate at which natural processes allow for replenishment (5)) 
  • our lack of concern for the health and wellbeing of our rivers – and not just our rivers, but the springs and aquifers from which they come, and
  • our lack of concern for the other living communities that depend upon rivers and the river environment.

At the same time, the speakers brought to mind way we might change our relationship with rivers:

  • looking at / treating rivers as living needs and rights, and 
  • as beings that give generously of themselves to our benefit, and further,
  • that maybe we should treat rivers as sacred –
  • and not just rivers, but all water. In the past wells were often considered as holy places so why not also taps and reservoirs today?

And from this came thoughts about what we might do as local communities and as churches.

  • Create a map that shows local rivers, streams and wells. 
  • Arrange pilgrimages to walk along or between these
  • To spend time in prayer and celebration in these places, to wonder and to rejoice.
  • Work out – maybe add to the map – where our drinking water comes from, and where it goes when we have used it
  • Find about local riverine habitats and whether they are in good or declining health.
  • To engage with – or establish – means of safeguarding and caring for wellbeing of your local river/ stream etc  – and allowing yourselves to benefit from its contribution to your wellbeing.
  • Identify our local water sources as sacred.
  • Arrange water blessings for local rivers, streams and wells and wells
  • Provide blessings for taps, drains and water butts
  • Encourage people to value water – to treat it as sacred and not as something to be consumed rashly or without consideration 
  • Encourage people to think about being less wasteful in the use of water. At current levels of consumption, we are likely by 2055 to see a shortage of 5 billion litres per day (6)
  • Encourage people to be aware of water cycles – seasonal changes, periods of rainfall and periods of droughts, of tidal cycles where appropriate. 
  • Encourage people to do even small scale gardening (cress seeds grown on blotting paper) to appreciate the importance of water in keeping plants – and therefore us too – alive.
  1. https://www.thamesriverstrust.org.uk/thames-catchment-community-eels-project/life-cycle-of-an-eel/
  2. https://londontraveller.org/2013/07/16/the-fountains-of-trafalgar-square/
  3. https://www.theguardian.com/environment/2022/dec/05/river-roding-barrister-paul-powlesland-london-polluters-footpaths?CMP=Share_iOSApp_Other
  4. https://www.bigissue.com/news/environment/river-sewage-east-london-pollution/
  5. https://www.planetaryhealthcheck.org/boundary/freshwater-change/
  6. https://www.gov.uk/government/news/england-faces-5-billion-litre-public-water-shortage-by-2055-without-urgent-action

Green Tau issue 123

22nd May 2026

Where as agents of change are we most effective?

I believe it is a Christian calling to be an agent for change. Indeed it is a necessary part of bringing in the Kingdom of God here on Earth. But bringing an agent for change is not exclusively a Christian activity – people from all different backgrounds wish to see change that makes the world a better place.

This week I have been involved in three different situations where I have been endeavouring to spur action that will address the climate and biodiversity poly-crises. 

Parish Annual Church Meeting 

The first was the parish’s Annual Church Meeting (we are a team ministry with three churches).  Not a large turnout given we have an electoral role of over 200. The fact that we are again running a deficit of £15,000 did not unduly concern those present. Was this indifference, complacency or a feeling that it wasn’t problem that none of us as individuals could address?

I spoke under AOB about the urgency of the climate and biodiversity crises and proposed a PCC sub group to help us focus on this. I suggested a proviso that such a group should only be formed if at least two people from each church were willing to join – otherwise the group could be always fighting a loosing battle against indifference. It did spark conversation – and objections – with the conclusion that there wasn’t a sufficient desire for this policy. There was the sense that the issue wasn’t that important, and that equally the climate was too big and too complicated an issue for us to deal with.

Shell AGM

On Tuesday I went to the Shell AGM which is now held in a hotel at Heathrow Terminal 5 to prevent attendees from having to encounter protestors on their way into the meeting. Inside security was very intense – thorough bag and body checks – and during the meeting security guards were it o my on the doors but sat at each end of each row of chairs. Separated from us by a 6 foot wall, the Board sat on a raised  platform. After  brief speeches applauding Shell’s successes by the chairman Andrew Mackenzie and  CEO Wael Sawan, the three and half hours of the meeting were dedicated to questions from the floor. Most of these were critical of Shell, questioning their policy of expanding oil and gas production, their failure to make good the environmental damage of oil production in the Niger Delta, their response to staff welfare and to whistleblowers, their contribution to the ongoing climate crisis and to the demise of AMOC. (My question is included below). 

The Board’s response was largely that Shell is a good business that ensures a secure flow of energy at a competitive price, that meets consumer demand. They argued that their products were low carbon – having reduced the scope 1 and 2 emissions linked to their upstream production. They contended that their products were essential for both industry and for underpinning renewable energy systems – and that therefore it was essential that they increase production for the benefit of all. 

The Board members were clearly convinced that their views about the future, about the cause and urgency of climate crises, and the importance of fossil fuels, were correct. Like most of us, I guess they pick and choose which scientific reports they read, which scenarios they believe. But I hope that having heard all that we on the other side of the floor had to say, they might at least be prompted to re-examine the evidence.

Rosebank Die-in

On Wednesday I joined Christian Climate Action’s die-in outside the Treasury. For the last two plus years, CCA along with other groups have been campaigning to persuade the government not to license for production the Rosebank oilfield. Whilst the decision finally rests with the Department for Energy Security and Net Zero, the Treasury also has an interest in the decision – both because the project would be underpinned by subsidies from the government and because once operational, there would be tax revenue on any profits. 

The action was die-in which meant that a number of us lay on the pavement wrapped in shrouds (sheets). Banners proclaimed our demands and two activists explained the reason for the action, highlighting the impact that drilling Rosebank would have on the climate and in particular on people’s lives – or rather loss there of. The whole action was witnessed by members of the press. Subsequent press releases included mention on Christian Premier Radio and others. (1) 

So where as agents are we most effective? 

Is it by working for change within our local community? Although here people will argue that as individuals there actions will make no difference.

Is it by challenging the big businesses whose products are the cause so much of the world’s troubles?

Although here, the business leaders say that they are only responding to consumer demand.

Is it by challenging government departments who have the power to mandate change?

Although here ministers say they must respond to what the electorate (or rather that part of the electorate that is vocal) wants.

Perhaps the answer is to be found in the words of António Guterres, United Nations Secretary-General, that we must all do ‘Everything, everywhere, all at once’ if we are going to break the cycle of ‘It’s not for me to act’!

My Question 

I am one of the group from Christian Climate Action who hold a weekly vigil outside your headquarters. We spend the hour praying for the wellbeing of the planet we share, for the people and the different ecosystems, we pray for the people passing by, for the staff going in and out of the building, for the security staff, and in particular we pray for you who have the responsibility for running the business, for the shareholders and financiers, in the belief that a better business model is possible – one that protects the environment, works for the common good and ensures a sustainable future for generations to come.

Last year I asked how morally you felt able to pursue a business that was destroying the planet in which we depend for our survival. Your answer was along the lines that business is in essence amoral. Yet if business is both part of economy and part of society, morality surely has a role to play. Simply to pursue profits with no regard for the impact your business has on the health of the planet, on the sustainability of life, on the wellbeing of generations to come, is surely not good business.

What I really want to know is when you will stop extracting oil and gas, and rather develop safe and secure renewable energy?

  1. https://www.thecanary.co/uk/news/2026/05/20/christian-climate-protesters-rosebank/
https://premierchristian.news/en/news/article/christian-climate-activists-stage-treasury-die-in-against-oilfield-expansion
https://christianclimateaction.org/category/press/
https://www.alamy.com/london-uk-20-may-2026-christian-climate-action-stage-a-theatrical-protest-outside-the-treasury-against-the-proposed-rosebank-oil-field-a-priest-poured-fake-oil-on-activists-in-shrouds-staging-a-die-in-and-wearing-spoof-death-certificates-marked-cause-of-death-rosebank-symbolizing-victims-of-climate-change-the-project-critics-say-would-threaten-both-emission-targets-and-marine-ecosystems-a-decision-about-rosebank-which-sits-off-the-coast-of-scotland-and-is-the-largest-unexploited-oil-field-in-the-uk-is-expected-from-government-soon-credit-ron-fassbenderalamy-live-news-image733098769.html

Green Tau

Mindful Sauntering

It is widely accepted that walking – especially in green or blue spaces – is good for our mental and physical wellbeing. It is also widely accepted that mindful activities where we slow down and allow ourselves to be more focused on the present moment are also good for our wellbeing.

And yet, we can still need a purpose or a stimulus to get us into such activities.

A few years ago I organised a series of what I called ‘mindful sauntering’. In essence this was a gentle walk early in the morning out in the beauty of Richmond Park. The walk began with the reading of a poem or a prayer to provide food for thought, after which we walked in silence. Returning, we then shared thoughts that had come to us we had walked. The whole finished with coffee and pastries in a local cafe. 

I used the word ‘sauntering’ because there is the suggestion* that a saunterer was a person walking to the Holy Land – sainte terre in French. From this it seems a small step to view sauntering as a form of holy or blessed walking. 

These mindful saunters were not much more than an hour in length and usually less to allow time for coffee. In a sense a mini pilgrimage. 

See as an example –  https://greentau.org/2026/04/20/mindful-sauntering-high-as-the-heavens/

Mindful Sauntering: High as the Heavens

The following material is as an aid to reflection whilst gently walking in a green space.

I will give thanks to you, O Lord, among the peoples;

    I will sing praises to you among the nations. 

For your loving kindness is as high as the heavens;

    your faithfulness reaches to the clouds.

Psalm 57:9,10

High Flight   by   JOHN GILLESPIE MAGEE JR.

Oh! I have slipped the surly bonds of Earth

And danced the skies on laughter-silvered wings;

Sunward I’ve climbed, and joined the tumbling mirth

of sun-split clouds,—and done a hundred things

You have not dreamed of—wheeled and soared and swung

High in the sunlit silence. Hov’ring there,

I’ve chased the shouting wind along, and flung

My eager craft through footless halls of air ….

Up, up the long, delirious, burning blue

I’ve topped the wind-swept heights with easy grace

Where never lark, or even eagle flew—

And, while with silent lifting mind I’ve trod

The high untrespassed sanctity of space,

Put out my hand, and touched the face of God.

See what love the Father has given us, that we should be called children of God; and that is what we are. 

1 John 3:1a

Thoughts during Holy Week.  

What we know as Holy Week must have been a rollercoaster for the disciples. During the time they had spent following Jesus, they must have been both buoyed up by their belief that Jesus was the Messiah, cheered by the radical and positive things he said and did, but equally aware that Jesus wasn’t everyone’s cup of tea and that many opposed both his teachings and him as a person. And more, that there were some who wanted him dead and gone.

Then comes Passover, the greatest feast of the calendar when as many as can go up to Jerusalem, to celebrate God’s mercy and power as witnessed by the escape of God’s people from the powers of evil, from the hand of pharaoh, from the constraints of slavery and their release into a new era of freedom and prosperity. Each year, even if only with a small fraction of their minds, the worshippers must have been hoping that this would be the year for a repeat performance.  And if nothing else, this was always a time to celebrate their certainty that they were God’s chosen people, that they had a long history of a special relationship with God.

The disciples must have felt the joy and fervour and anticipation of this feast too – and in part of their minds must have thought this is when Jesus will reveal to everyone the special relationship he had with God, and that God would reciprocate with such acts of power and wonder that life would never be the same again! And then their they are, retrieving a donkey as part of some prepared plan, and following Jesus into Jerusalem at the head of such a throng of pilgrims, all waving branches, laying their cloaks on the road and shouting out loud that this – Jesus – is the Son of David – the Messiah! Not even the Pharisees could stop them.

But at the same time, there may also have been the sneaking fear in their minds that this could all go wrong. Jesus is turning over the tables in the Temple, challenging the long held sacramental practices of the Temple. He is openly challenging the religious authorities with his teachings and pronouncements. Is he poking the bees nest rather too rashly? 

Would the disciples have been questioning their own faith? Surely if their trust is in Jesus they must trust that these risks have to be taken?  And accept their share of the risk? But equally are they not Jesus’s chosen team? Their commitment to Jesus maybe teetering in a knife edge. Is this really going to work out well – or not? Is this really God’s plan?

The meal in the upper room, Jesus’s words about the bread as ‘My Body’, the wine as ‘My Blood’, must have sharpened these  tensions. The prayers in the Garden of Gethsemane, the arrival of the soldiers, Jesus’s arrest. What will happen next? 

Will it be a dramatic dénouement of Jesus’s real identity and power? Or will it be crushing denouement of the vulnerability of the whole movement?

If the former, when will it happen? It doesn’t happen when Jesus is arrested. It doesn’t happen when he is brought before Herod – the so called King of the Jews – nor when he is brought before Pilate – the representative of the power of the ungodly empire? It doesn’t happen when Pilate offers the people a choice between Jesus and Barabbas. It doesn’t happen on the slopes of Golgotha. If not now, then when? 

As the disciples watched Jesus die, their hopes must have drained away, their blood chilled, their hearts crushed. Would they be next? Had they all been over optimistic, too ahead of themselves, too ready to believe that now was the time? Should they have tried to rescue Jesus before it as too late? Should they not have come to Jerusalem at all? Could they have dissuaded Jesus?

I don’t think anything Jesus could have said could have fully prepared them for this. And yet it is a place we often find ourselves today: looking at a world where everything seems to be going wrong, where all our hopes appear unfounded, when all our efforts seem fruitless. It can be all too easy to doubt, loose hope and give up.

I can understand the two disciples who choose to up sticks and return home (travelling via Emmaus). I can equally understand Mary Magdalene who wants to do the only do thing she can do – sit in the garden by the tomb, be as close to his remains as possible and simply be. 

For none of the disciples is it obvious that Jesus’s death is not the end. None of them is prepared for the resurrection and, even when it happens, they are still filled with doubts and fears. It takes time for them to get a grasp of what is happening, of what it means for Jesus to rise from the dead. And maybe that is where many of us are.

Jesus’s resurrection did not change the world. Life for most people continued on the Sunday just as it had on any previous day. The sun still rose and set. The Romans were still in power. The pilgrims were still celebrating Passover. Trade and daily life went on as usual. 

But for those who knew Jesus, those who were part of his community, those who met the risen Jesus, life did change. It may have taken a few days,  few weeks even, to embrace what had happened and later  – with the gift of the Holy Spirit – to be able to fully inhabit this new life. But since then the number and influence of those who have become part of the resurrection story has increased exponentially. 

So what is the message of the cross? That life is not straight forward, that it is a roller coaster as kindness comes up against callousness, as generosity of heart comes up against greed, as wisdom comes up against ignorance, as life enhancing actions compete with life diminishing actions, as ‘good’ comes up against ‘evil’. But nevertheless God’s love will prevail. That nevertheless empowered by God’s love, individuals and communities can make a difference; that the way of life that Jesus inhabited is one that we can live; that we will not live this life alone but with and in the living, lively presence of the risen Jesus. For as in baptism we are joined with Christ, so in the resurrection we are  imbued with Christ. We are part of the presence of Christ on earth. Like Jesus we live lives that can be like a roller coaster but they are, nevertheless, lives with a purpose and a direction. Lives that bring to life the kingdom of God here on earth. Lives that speak of change, of love and joy and mercy. There will be times when we feel bereft or defeated or inadequate. There will be times when we feel invigorated, overjoyed and elated. Through all we will always be held in the love of God

Green Tau reflection

The Great Commandments

17th March 2026

When asked what was the greatest commandment, Jesus replied ‘Love the Lord your God with all you being and love your neighbour as yourself’. On the surface they sound simple. In practice they are not. We might think prayer and worship address the first part. But that may not be enough – if we love God absolutely, we also need to love and respect all of creation. We would not say to a young child, I love you absolutely and then tear apart their beloved teddy bear. To love God is to actively – proactively – love what God loves.
Loving our neighbour is to give them care and respect. But who is my neighbour?

The one in need, those I encounter in my everyday – those I encounter physically and those I encounter virtually via news channels, the internet etc. For some it maybe all that I can offer is prayer.

And is my neighbour just my human neighbour? Or is my neighbour all my brothers and sisters in creation?

Loving my neighbour is to care and and respect not just people but plants and animals, birds and insects, and indeed whole ecosystems. We cannot not both act and pray.

We can’t react to every situation in need of attention but we can each actively discern where we focus our attention. Individually we are single stones but together we are the House of God

Green Tau Shrove Tuesday Reflection

17th February 2026

Today is Shrove Tuesday. Shrive comes from the Old English to write, and thence to assign or prescribe, and from that to confess. Today would be a good day to list all the things that we feel are out of kilter in our lives and in the lives of our society, with perhaps a particular focus on those relating to our care of creation. 

In the 15th century (and earlier) Shrovetide wasn’t just a Tuesday but was the three days before Ash Wednesday. Three days, including a Sunday, would have given more opportunity for people to formally confess their sins and receive their penance – what they must do to atone for the sins they have committed. 

Once shriven – absolved from sin – the penitent was ready to embark on the forty days of Lent: forty days of fasting and observing the penance they had been given. 

Fasting is holding back for pleasures and often includes food. Not ‘not eating’ but not eating certain foods, typically meat and dairy products. In many countries the days preceding Ash Wednesday are called Carnival. The name comes from the Medieval Latin ‘carnelevamen’ meaning to put away, to not eat, meat. Not wanting perhaps to waste food, or perhaps to enjoy one last pleasure before the fast began, the days before Lent have becomes days for feasting and merriment. Hence Carnival and shrove Tuesday pancakes! For those of us who are carnivores or vegetarians, giving up meat and dairy products for forty days could be a challenge. In the 15th century it may have been less so – Lent coincided with the lean time of the year when winter supplies had largely been eaten and spring foods had yet to appear. Fasting from meat and dairy products may have been a necessity rather than a choice.  But now, as more people swop to plant based diets, the restrictions of Lent can seem less daunting. There is a growing range of plant based foods, recipes, cuisines etc that makes not eating meat no penance. 

What then is the purpose of fasting? Fasting can be a way of cultivating self discipline. It can be a way of focusing our awareness on the needs of others: some people opt to limit their food intake to the limited amount that many brothers and sisters ensure as a necessity. Some opt to eat only locally grown produce, such as the Fife diet, as a way of rooting their awareness of local food production. Some might concentrate on foods that adhere to Green Christian’s LOAF principles – local, organic, animal friendly and fairly traded.

Such fasting for Lent shows us how penance can be constructive. It helps us both to address the harm we have caused and to learn new habits to stop us from committing the same sins again. Fasting and penance need not apply just to food. Some people practice a carbon fast, cutting back on activities or use of equipment that has a high carbon footprint. Some might opt out fast from consumerism, and cut back on new purchases, cut out of retail therapy etc. some might fast from work – some of us put work and achievement as a priority in our lives and may wish to spend more time with friends, with family, with nature, with God. 

In some cultures past and present, those who were penitent wished to make a clear statement of their decision – their need – to repent and would put on clothing made for sacking, would cut their hair, or go barefoot. Such action strengthened their resolve and was a witness to others for the need for repentance.

If we want to take Lent seriously as a time for re orientating ourselves towards the resurrection and life lived in Christ, then observing Shrove Tuesday as a time to confess our sins and to accepting a penance that will be make good at least some of the harm our sins, is a good starting point. However you may find yourself in a minority with most people deferring such reflection and preparation till Ash Wednesday. Even in the church, Shrovetide has been replaced by ‘pancake day’ and become a day in which to eat pancakes in all shapes and sizes and adorned with all manner of flavourings from the sweet sour lemon and sugar, to the meaty ones of bacon and maple syrup. 

Ash Wednesday is the modern Shrovetide. 

NB this is based on earlier articles I wrote in 2022 and 2023

Green Tau

9th February 2026

Why and how Christians should react to the climate and biodiversity crisis

Last year Christian Climate Action produced vision document, Stop Crucifying Creation (1), calling on the Church to be outspoken and prophetic about the climate and biodiversity crisis; whilst Green Christian at its annual conference explored the idea that churches should become hubs of resilience in the face of the crisis – and this has been outlined in their most recent Storm of Hope (2).

Some years ago when I was looking at ordination, I read a book by Rowan Williams about the nature of priesthood. He described this as a threefold call to be a witness, a watchman and a weaver. On reflection I now understand that this is not just the calling of the priest but also of the Church. 

Witness – ie to witness to gospel message of Jesus, to his teachings, his life death and resurrection. To witness in words and actions what Jesus teaches about salvation: that we should love God and one another, that we should cherish and protect creation, that we should not abuse our privileges, that we should act justly, seek mercy and walk humbly with God

Watchman – ie looking out for what is on the horizon, what is coming down the road towards us. What are the dangers we may be facing? What are the stories that the world is telling us – both truthful and dishonest ones?  What are the solutions? How can we beat love our neighbours? How does God want us to respond? 

Weaver  – ie to be an instigator and supporter of community building, enabling resilience, and  also identifying areas of conflict or disagreement so that they can be addressed or diffused. Being skilled in holding together different points of view and the needs and desires of different sectors that impact daily life both locally and globally.

The ‘Stop Crucifying Creation’ visionary document encompasses all these three role models. 

Witness:-

Call for the Church to return to its roots: to create the communities and lifestyles that Jesus taught, where love for our neighbour and not profit determines our actions, where shying the gospel leads to repentance – rethinking and reshaping our lives, where prayer and sabbath rest shapes our days and weeks, where gratitude to God for all that we have inspires our worship, where sharing resources and helping one another is the norm. It will be to counter the prevailing consumerist society, to embrace the ethic of “Joy in Enough” (an ethic actively promoted by Green Christian), to steer away from the model of constant economic growth. 

Watchman:-

Call for the Church to openly name and resist the evils that are driving the climate and biodiversity crisis. To be able to unpick and explain the issues, such as the increasing future cost – especially to the poor and vulnerable – of not acting now. And rather to be able to show how action now can create a better future for everyone: a win-win scenario

This will be to speak truth to power, to challenge the entrenched systems that perpetuate the destruction of our environment and the oppression of the poor.

Weaver:-

This will be to create strong communities within the Church, and to enable and support the wider communities in which the Church finds itself. It will be to help create hubs of resilience which in many cases may focus round church buildings. It will be to advocate for supporting communities in other parts of the world, encouraging governments and organisations to work together for the common good.

It will be to increase understanding of the interconnectedness of the natural world, to enable people to live in harmony with other living beings, to live within the limits of finite resources, safeguarding and protecting the natural world for generations to come.

(1) ‘Stop Crucifying Creation’

https://drive.google.com/file/d/1yOj-jCh9H8L_vqFJ89fbpJHPQibwPgQ0/view?usp=drivesdk

(2) Storm of Hope

Click to access Storm-of-Hope-January-2026-proof-4.pdf

Green Tau: Agriculture and land use – part 1 climate mitigation 

14th January 2026

Approximately 12% (47.7 MtCO2e as of 2022) of the UK’s greenhouse gas emissions come from farming. Of that 58% is methane from livestock,  a further 28% is nitrous oxides from fertilisers etc and 16% CO2 from motor vehicles etc. (1).  Agriculture therefore has a significant part to play in reducing the UK’s greenhouse gas emissions to net zero. To achieve this changes – a transition – in agricultural methods and in the balance between livestock and arable land farming, and between food production and enabling the land to contribute in other ways to the maintenance of a healthy environment, will be necessary. This is noted in the SRUC report submitted in support of the UK’s 7th carbon budget: “The increasing need to reduce agricultural and food related emissions underlines the importance of estimating the mitigation potential in agricultural production in the wider context of emission reductions achievable with changing dietary patterns, land use and the agricultural production mix.” (2) 

As the UK moves to a net zero economy, it is obvious that emissions from agriculture need to be reduced – the Climate Change Committee’s target is 21 MtCO2 by 2050. (Agriculture – including deliberate none cultivation of the land – offers opportunities to increase natural carbon absorption which should more than offset this remaining 21Mt of CO2). Every five years the CCC produces a carbon budget. The budget for the current period is the fourth carbon budget (2023-2027). The fifth carbon budget (2028-2032) was approved in 2016.  The sixth carbon budget (2033-2037) whilst an amended version was  initially approved by government, it was challenged in the courts as being insufficient and a revised budget submitted by the government in October 2025. The seventh carbon budget (2028-2042) was submitted by the CCC in 2025 for review and an agreed version should be ready approval by Parliament in June 2026.

The following infographic dates from 2020 and was produced by the CCC as part of their report,  Land use: Policies for a Net Zero UK, which explored how policies could be implemented vis a vis agriculture to achieve the 2050 net zero target. It is gives useful overview of what changes will – are –  being required of the  agricultural sector. (3)

 (NB the updated  Land Use Framework (LUF) is still be worked on and is already at least a year late! This policy document won’t per-se specify what land should be used for what but will encourage informed decisions that hopefully produce a win-win solution where there are competing demands -eg food production and housing, nature restoration and new infrastructure. (4))

The seventh budget forecasts that emissions from agriculture should fall to  29.2 MtCO2e by 2040 to 26.4 MtCO2e by 2050 at which point this sum will be balanced by the land-based carbon sequestration which will have been increasing year on year as the impact of planting more trees, restoring peatlands etc takes effect.  

The budget envisages a reduction in numbers of livestock, releasing land for growing other uses  – eg horticulture, woodlands, and bio-energy crops (for use as a short term transition fuel) etc.  This also envisages a reduction in consumption of meat and dairy products by consumers. There is no specific mention of growing beans and pulses but this would be essential to provide a sustainable plant based alternative to meat and dairy products.

The budget also envisages an increase in woodlands (mix of broadleaf and coniferous trees) to cover 16% of the UK, as well as year on year increase in  agroforestry (this is still novel in the UK). To meet sequestration targets much of this tree planting needs to happen by 2030. The budget also relies on a 40% increase in hedgerows by 2050 as another boost for carbon sequestration and for biodiversity. 

The budget envisages rewetting and restoring both upland and lowland peatlands – 3% of the latter by 2040 and 56% by 2050. Again this adaptation needs to implemented sooner rather than later to maximise  the benefits of carbon sequestration. This  critical adaptation will include rewetting significant areas of peatlands in East Anglia currently used  for growing vegetables. Alternative areas of the country would have to be developed for vegetable growing. The budget also envisages 10% of horticulture will be taking place under glass by 2050. 

The budget recognises that farmers will need financial support as they negotiate this transition. It will be important that farmers have longer term  certainty as regards these changes and the support they will receive. 

Government policies also need to promote the switch by consumers from meat and dairy to plant based alternatives. This could promote the health benefits of eating a richer plant-based diet. 

As part of the process of producing the seventh carbon budget, the CCC convened a citizens’ panel to explore how these changes would impact households. It was generally accepted that there was a need to make changes in diet with the proviso that information should be made available showing the different impacts of alternative foods. The panel favoured a shift to healthier, home cooked foods and envisages that education could play a role in enabling plant-based meal preparation. There was  agreement that plant-based foods needed to be competitively priced compared with alternatives – especially for those on low incomes. This is something that may require government directives for the food industry – especially as many of the panelist’s were uneasy about replacing meat and dairy with highly processed options such as precision fermentation. The panel was also concerned that policies should ensure the proper remuneration of farmers. 

To read either a summary of the seventh carbon budget or the full report  see :- 

The Seventh Carbon Budget

Further reading – https://www.sustainweb.org/news/feb25-seventh-carbon-budget-climate-change-committee/

However how is this transition to be financed or effected? 

(1) https://www.gov.uk/government/statistics/agri-climate-report-2024/agri-climate-report-2024

(2) https://www.theccc.org.uk/wp-content/uploads/2025/02/Greenhouse-gas-abatement-in-UK-agriculture-2024-2050-Scotlands-Rural-College.pdf

(3) https://www.theccc.org.uk/publication/land-use-policies-for-a-net-zero-uk/

(4) https://www.nffn.org.uk/resources/land-use-framework-for-england-what-is-it-and-what-does-it-mean-for-farming

Green Tau: Food insecurity & what we can do

28th March 2023 update 2nd January 2026

1. Ensuring people have a sufficient income to buy the food they need.


1b.. Growing our own food and enabling others to do likewise.

2. Taking action to limit keep rising global temperatures below 1.5C – curbing climate change will improve the chances of better harvests.

3.  Paying  a fair price for the food we eat. You might buy direct from a farm  – eg https://www.riverford.co.uk/ – or a group of  farms, or via a local vegetable box scheme. You might support a local farmers’ market. You might buy from a local independent green grocer. Similarly you might buy milk etc from a milk round where the price reflects the cost to the farmer. For cheeses, look to buy from small scale producers via a local cheese shop. And again buying fair trade options for imported foods can help ensure a fair price for the producer. Alternatively look out for products – coffee beans and chocolate in particularly – that have been  sourced directly from the grower. These  are often available through local independent shops and cafés.

Another option would be to subscribe to the OddBox fruit and veg scheme which buys food stuffs that would otherwise go to waste because they are misshapen, because the supermarket doesn’t want the crop, or because the crop has been too large or too small for the supermarket buyer –  https://www.oddbox.co.uk/ 

4. Buying from local producers and local retailers helps to improve local supply chains. 

5. Again the best approach to improving global food security and ensuring there is enough food for everyone is to reduce – or cut out completely – animal products.

6. To support and encourage the maintenance of healthy soil, you might choose to buy organic produce (https://www.soilassociation.org/ ), or source items produced using  regenerative farming practices (https://regenerativefoodandfarming.co.uk/)

7. You might read about and take on board the ideals of the  Planetary Health Diet – a diet devised by the Eat-Lancet Commission as the most healthy diet for humans and for the planet: https://eatforum.org/eat-lancet/the-planetary-health-diet/

8. To improve the  security of our food supplies  through diversity, expand the range of foods you eat. Try different sorts and fruit and vegetables, different types of grain – emmer, einkorn, spelt, black barley  – and different sorts of nuts, spices etc. This can also improve your health – it is recommended that our diets should include 30 or more different types of fruit, vegetables, nuts, grains etc per week. See for example https://www.theguthealthdoctor.com/how-to-get-your-gut-loving-30-plant-points-a-week.

9. Improving biodiversity as a whole is a good preventative against diseases that could ravaged farm production. You might therefore choose to grow more wild/ native plants in your garden, or choose plants that support and encourage biodiversity in terms of birds, insects, butterflies, and bats etc. many web sites have suggestions about improving the biodiversity of your garden including those of the RSPB and the Natural History Museum. You might want to support charities and organisations that encourage biodiversity and even extend that to the re-wilding of land, both in the UK – eg https://www.rewildingbritain.org.uk/explore-rewilding/what-is-rewilding – and overseas – https://www.cleanupthetropicaltimbertrade.org/about ,   https://wwf.panda.org/discover/our_focus/forests_practice/importance_forests/tropical_rainforest/ ,   http://savetheorangutan.org.uk/