The new evangelicals: A return to the original agenda of Christ

I am one of those evangelicals who, in Professor Marcia Pally’s words, have “left the right.” As a former President-elect of the Christian Coalition of America, I resigned that position and all other positions that would box me into ideologies that were becoming insidiously narrow and negative. As a 64-year-old pastor, I may not yet be representative of my generation or profession in my political openness, but I am one of a growing number of white evangelicals who are making biblically-based decisions on an issue-by-issue basis, in a wider circle of conversations than ever. We are put off by the “hardening of the categories” that is stifling not only intellectually, but also spiritually. Part of this transition is cultural. As Professor Pally pointed out, it is not only a generational shift that naturally declares independence from traditional religious reactions (especially paternalistic ones). The transition is for others a distancing from the institutionalism of the church and the inelasticity of a movement that began as personally charitable but has become dogmatically xenophobic.

The greater part of this change, however, is a generic return to the original agenda of Christ. As the world becomes more complex and less predictable, we are seeing a “back to basics” trend. It is an expansion beyond a preoccupation with the more recent monitoring of sexual matters, to a more ‘whole life’ helpfulness. It is the turn from accusation to compassion, and it is much in keeping with the priorities and example of Jesus. His focus on helping the most vulnerable is also our concern. Thus more and more evangelicals are expanding the definition of pro-life. They are including in a pro-life framework concern with poverty, environmental pollution, AIDS treatment, and more. And issues like abortion are being expanded from focusing on only “in utero” concerns—increasing numbers of evangelicals now see prevention of unwanted pregnancy and support for needy expectant mothers as pro-life.

More evangelicals simply want to live our lives according to our spiritual values—unselfishness, other-centeredness, non-presumptuousness—so that when people see “our good works, they will give glory to our Father in heaven.”

Lastly, practically all sustainable change is relationally based. In an increasingly connected world, an increasing number of evangelicals are developing a broader range of relationships, both interfaith and inter-lifestyle. These make us think twice before we declare those who have different values as adversaries. As we “love our neighbor,” we want to cooperate in ways that express our own values while allowing others to express their own.

Professor Pally has established a masterful and nuanced summary of the change in the evangelical political voice. I hope that we will continue the dialogue.

FIND THIS ARTICLE AT: http://blogs.ssrc.org/tif/2013/01/16/a-return-to-the-original-agenda-of-christ/

Evangelicals and Climate Change: What Does the Future Hold? (Pt. 1)

When it comes to the issue of global warming, the label conservative and liberal won't necessarily help you determine if an evangelical Christian is a proponent or skeptic. Why? Because even within the inner core of conservative evangelical circles people are divided over the issue, with both sides asserting that science is clearly on their side. Take The Christian Post, for example: Dr. Richard Land, CP's executive editor, is among those who are skeptical that humans tip the scales toward global warming, while Dr. Joel C. Hunter, CP's senior editorial adviser, believes controlling human behavior may be in order.

Moreover, the prospects for a global decision to control carbon because of warming have dropped precipitously over the last three years because of a worldwide economic downturn, much to the consternation of evangelical and secular activists alike. Skeptics are delighted. But activists also point to a recent article in The New Yorker, which reports that President Barack Obama will make climate change a priority if he gets elected to a second term.

So which side is correct? And how should Christians view the future of the global warming debate, both inside the Christian community and out?

The Christian Post will publish a multi-part series on evangelicals and climate change to look at both sides of the argument, and, more importantly, to look at the science underlying the debate.

Causes of Global Warming

Before one can properly understand the dynamics of the debate, a proper understanding of what science can and cannot determine is essential. When fossil fuels – coal, oil and natural gas – are burned, they release carbon (mostly in the form of carbon dioxide, but also as carbon monoxide) into the air. Carbon dioxide is an essential component of the atmosphere. Plants need it to grow. Humans and animals release carbon dioxide every time they exhale or pass gas. Plants use the carbon dioxide for photosynthesis and return oxygen to the atmosphere for animals to breathe.

With the burning of fossil fuels, however, humans are increasing the amount of carbon in the atmosphere. Changing the atmosphere in this way is causing the Earth to get warmer. The debate is over whether this additional carbon is actually affecting climate negatively enough to warrant regulating carbon emissions.

Molecules in the atmosphere, including carbon dioxide, trap some of the heat from the sun while the rest escapes back into space. If the amount of heat-trapping molecules is increased, then the Earth's natural "greenhouse effect" will increase, thus trapping more heat than usual. There are also some "multiplier effects" that further contribute to the greenhouse effect, such as additional water vapor in the air caused by warmer temperatures and less heat reflected into the atmosphere because there is less white (snow and ice) on the Earth's surface.

Cyclical Change to the Earth's Temperature

But there is debate over whether humans are taking the earth out of balance. The Earth's temperature has not been steady, even before industrialization. The 10th-14th centuries, for instance, are known as the "Medieval Warm Period." Temperatures in Europe were about one degree Celsius warmer than they are today. This led to greater harvests, which contributed to a flourishing of art, literature and science.

The Medieval Warm Period was followed by the "Little Ice Age" from about 1300 to 1870. Average temperatures during the coldest part of the Little Ice Age were about one degree Celsius colder than they are today. (For more information, see the website of Dr. Jan Oosthoek, an environmental historian at the University of Newcastle in England.)

Part of the debate over global warming has to do with whether the current warming period is mostly due to another warming period in Earth's natural warming/cooling cycles, or if the changes that humans have made to the Earth's atmosphere are pushing the planet beyond its ability to regulate itself. Those who believe the latter argue that the amount of warming taking place warrants considerable action to reduce the amount of carbon humans are putting into the atmosphere. For this series, this will be called the "global warming activist" position. Those who disagree will be called "global warming skeptics." Not because they are skeptical of global warming caused by atmospheric carbon, but because they are skeptical of the need for significant action to reduce atmospheric carbon. This will be discussed in more detail in part 3.

Global Warming Activists

A 2009 survey conducted by The Pew Forum on Religion & Public Life showed that white evangelical protestants were less likely than any other major religious group to say that the Earth is warming because of human activity (34 percent), followed closely by black protestants (39 percent). By comparison, 58 percent of the unaffiliated, 48 percent of white mainline protestants and 44 percent of white non-Hispanic Catholics said that the Earth is warming because of human activity.

Among evangelicals, there have been two main groups representing either side of this debate. The Evangelical Climate Initiative (ECI) represents global warming activists while Cornwall Alliance represents global warming skeptics.

The ECI issued a statement, "Climate Change: An Evangelical Call to Action," in 2006 expressing the view that global warming will have significant consequences warranting immediate action to greatly reduce the amount of carbon entering the atmosphere. It called for legislation that would limit carbon dioxide emissions.

"In the United States, the most important immediate step that can be taken at the federal level is to pass and implement national legislation requiring sufficient economy-wide reductions in carbon dioxide emissions through cost-effective, market based mechanisms such as a cap-and-trade program," the ECI statement reads.

Many evangelical leaders have signed the statement, including Leith Anderson, president of the National Association of Evangelicals (he was not with NAE at the time he signed) and senior pastor of Wooddale Church, Eden Prairie, Minn.; Rob Bell, former senior pastor of Mars Hill, Grandville, Mich.; Andy Crouch, editorial director of The Christian Vision Project for Christianity Today; David Gushee, professor of ethics, Mercer University, Atlanta, Ga.; Joel Hunter, senior pastor of Northland, A Church Distributed, Longwood, Fla. and a senior editorial adviser for The Christian Post; Brian McLaren, Emergent leader; Ron Sider, president of Evangelicals for Social Action; Jim Wallis, founder of Sojourners; and Rick Warren, senior pastor of Saddleback Church, Lake Forest, Calif.

Evangelical Environmental Network (EEN) also represents the global warming activist position. Founded in 1993, EEN publishes Creation Care magazine and speaks broadly on environmental issues. Its executive vice president, Jim Ball, has written a book on climate change called Global Warming and the Risen Lord: Christian Discipleship and Climate Change.

Some politically liberal evangelical organizations, such as Sojourners and Evangelicals for Social Action, can also be counted among the global warming activists.

Global Warming Skeptics

On the global-warming-skeptic side of the debate, The Cornwall Alliance began in 2005 as The Interfaith Stewardship Alliance. The name was changed in 2007 to reflect its founding document, The Cornwall Declaration on Environmental Stewardship. The Cornwall Declaration was first drafted by Dr. E. Calvin Beisner, the current spokesperson for the organization, in the fall of 1999 and was initially signed by 35 scholars who met in Cornwall, Conn.

Cornwall Alliance agrees that atmospheric carbon is warming the planet, but does not believe that the warming will be significant enough to warrant efforts to reduce carbon emissions. Further, it argues that those efforts would be harmful to the poor and vulnerable.

In 2010, Cornwall Alliance published its own statement, "An Evangelical Declaration on Global Warming," which was initially signed by over 450 evangelical scholars, pastors, theologians and ministry leaders. The signers include David Barton, president of Wallbuilders; Joel Belz, founder of World Magazine; Richard Land, president of the Ethics and Religious Liberty Commission and executive editor of The Christian Post; Tom Minnery, executive vice president of Focus on the Family; Tony Perkins, president of Family Research Council; and R. C. Sproul, Jr., president of Highlands Ministries.

Among evangelical denominations, the Southern Baptist Convention has passed resolutions on climate change that reflect a view similar to the Cornwall Alliance. The Southern Baptist Convention is the nation's largest evangelical denomination but is not a member of the National Association of Evangelicals.

Part two of this series will take a closer look at the activist position and discuss a debate among some of the activists on the best way to present their views. Part three will explain the skeptic's position.

FIND THIS ARTICLE AT: http://www.christianpost.com/news/evangelicals-and-climate-change-what-does-the-future-hold-pt-1-75935/

Caring for the Environment Is a Mandate From God

There are plenty of practical reasons to be concerned about the environment and unchecked growth. Sprawl leads to higher taxes. A drained aquifer could lead to water rationing and higher costs. Pollution affects all manner of living things, from plants to humans.

Still, those reasons aren't enough for everyone.

So the Rev. Joel Hunter offers people of Christian faith another reason to care for our natural resources — because God commands it. "It was our first commandment when we were placed down here: Take care of the garden." Hunter said. "Really, it's a matter of obedience." READ MORE

Whatever Happened to the Evangelical-Environmental Alliance?

In the fall of 2005, Joel Hunter, the senior pastor of a 12,000-member megachurch in central Florida, signed on to the Evangelical Climate Initiative—a landmark public statement acknowledging that human actions were causing the Earth to warm. The central message—“creation care,” as it became known—was that the biblical commandment to protect God’s creation was relevant to modern-day environmental issues. Soon, Hunter had distributed 20,000 creation care pamphlets to pastors around the country, and his parishioners were sifting through garbage to see how much trash his church produced. At the time, a slew of news articles took Hunter’s commitment as a sign that environmentalism could become an ethical rather than a political issue. “Hunter and others like him,” wrote The Washington Post, “have begun to reshape the politics around climate change.” Today, with climate change skepticism hitting a new high, the same sentiment seems laughable. Whatever happened to the evangelical-environmental alliance?

Between 2006 to 2008, creation care seemed poised to transform evangelical politics. 86 evangelical leaders initially signed the Climate Initiative in 2006—it had more than 100 endorsers by the next year. Rod Dreher, a conservative columnist for The Dallas Morning News and a frequent National Review contributor, published a widely discussed book called Crunchy Cons in 2006; its lengthy subtitle celebrated “evangelical free-range farmers” among other conservative environmental types. In 2008, 45 members of the Southern Baptist Convention signed a statement saying they had been “too timid” on the issue of climate change, Pat Robertson appeared in a commercial about environmental issues with Al Sharpton, and Mike Huckabee—initially the favorite candidate of middle-America evangelicals in 2008—spoke openly about his global warming concerns.

The popularity of creation care was also taken as a sign that evangelicals cared about the environment andthat the GOP’s stranglehold on the evangelical vote might be loosening. Amy Sullivan argued this for The New Republic in 2006, and E.J. Dionne opined in 2007 that creation care was part of a larger reformation “disentangling a great religious movement from a partisan political machine.” In The New Yorker, Frances Fitzgerald argued that creation care advocates might change the GOP “beyond the recognition of Karl Rove.” When Obama captured five points more than John Kerry of the white evangelical vote, it was seen as an additional sign of shifting allegiances.

However, in late 2008, creation care’s momentum slowed, and the evangelical-GOP alliance grew stronger. Perhaps the first sign that creation care was sputtering was the abrupt departure from the National Association of Evangelicals (NAE) of its chief lobbyist, Richard Cizik, the leading force behind the Evangelical Climate Initiative. Cizik was forced out after he voiced support for civil unions between gays and lesbians, but he and his critics both traced the roots of his ouster to his strident support of environmental issues. At the time, Cizik’s departure was regarded as a mere hiccup. But, in fact, it was a sign of a backlash that would be bolstered by the rise of the Tea Party, increased scientific skepticism, and the faltering economy.

The rise of the Tea Party after 2008 was detrimental to evangelical environmentalism for two main reasons: It commanded the attention of the Republican Partyand it made room for climate change skeptics. Although it’s impossible to say if politicians instigated or reacted to the increased climate change skepticism associated with the rise of the Tea Party, by late 2009 evangelical climate skeptics were out in full force—climate change denier Senator Jim Inhofe called it “the year of the skeptic.” Tea Party senate candidates Marco Rubio, Joe Miller, Ken Buck, Christine O’Donnell, Ron Johnson, and Sharron Angle—who called manmade climate change the “mantra of the left”—all proudly advertised their climate change skepticism in the 2010 GOP primaries. Meanwhile, moderate Republican candidates, such as Illinois’s Mark Kirk, renounced their votes for cap-and-trade or were booed by Tea Party throngs for defending them. Today, polls show Tea Partiers are markedly less likely than any voter group to believe that humans were causing global warming—or that the Earth is warming at all.

A new bout of skepticism over the actual science of climate change reinforced these political positions. Creationism and a “God is in charge” belief became prominent again, along with a sense that any attempt to take climate change seriously was somehow unfaithful—even unjust. At a December 2009 Heritage Foundation event, Craig Mitchell, a Southern Baptist theologian, derided cap-and-trade as “immoral,” while other evangelical leaders blasted the evidence for climate change. Measures to address climate change were disfavored for supposedly placing burdens on poorer nations. (Ironically, concern for poorer nations at risk due to climate change had been one of the main selling points for creation care.) The Cornwall Alliance (an influential evangelical group that bills its mission as “the Stewardship of Creation”) released a declaration that claimed the “Earth and its ecosystems … are robust, resilient, self-regulating. … Earth’s climate system is no exception.” A year later, the group put out “Resisting the Green Dragon,” a 12-part DVD series decrying the environmental movement. Scientific skepticism bled into cultural skepticism. Even among moderate evangelicals, creation care struggled against general ambivalence toward environment issues—rooted in opposition to the countercultural identity that American environmentalism gained in the 1970s. As David P. Gushee, one of the authors of the Evangelical Climate Initiative, put it: To them, “it’s Pocahontas talking to spirits in the trees,” and “flower-power.”

Finally, there was the economy. Once it nosedived, it became hard for anyone to talk about policy changes with significant up-front costs. Hunter points to it as one of the main reasons why his message didn’t take among members of his own church—parishioners were just too distracted by the downturn. The circa-2006 hope that pro-business evangelicals might get behind the cost-saving appeal of conservation disappeared in the face of arguments that environmental regulations would freeze economic growth. A recent Nature article points out that the Heartland Institute, a think tank that has spent millions of dollars on coordinated attacks on climate change science, mostly focuses on the economic costs of environmentalism. “I would argue that conservation … is not a luxury, but a moral imperative,” Rod Dreher, the Crunchy Cons author, wrote to me in an e-mail. “I would also get exactly nowhere with that argument among conservatives in this economy.”

It’s true that today the optimism of 2005 is nowhere to be found. The mood has shifted so far that GOP candidates must not only renounce any environmentally friendly policies, they must also explain their past support for them. As Grover Norquist recently put it, formerly environmentally-minded GOP candidates “better have an explanation, an excuse, or a mea culpa.” Despite all the theories that environmentalism might untie the GOP-evangelical alliance, most of the white evangelical vote, for now, remains inextricably linked to the Republican Party. A glum Hunter told me that he holds out hope for the next generation, conceding that his generation probably won’t be shaking up the climate change debate like they’d hoped. The old fault lines, which Cizik told The New Republic in 2006 were “no more,” are still very much alive.

Molly Redden is a reporter-researcher at The New Republic.

Source URL: http://www.tnr.com/article/politics/97007/evangelical-climate-initiative-creation-care

Saving the Earth Is New Mission at More Churches

At Christ Church Unity south of Orlando, they've replaced paper napkins with handmade cloth napkins, plastic forks and knives with metal utensils, disposable plates with china plates.

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Leftover food scraped from the plates is fed to a church member's pig, Mr. Greengenes.

Northland, A Church Distributed is competing to become one of the most energy-efficient facilities in the United States in a contest sponsored by the U.S. Environmental Protection Agency. In the past year, the Longwood megachurch has reduced its monthly electric bill by more than $500 a month.

Members of Winter Park Presbyterian Church grow food for the needy in a 28-plot community garden on church grounds.

In churches — and synagogues and mosques — across the country, saving the planet is becoming as important as saving souls. Nearly every religion, and almost every denomination, has added protecting the environment as a religious tenet.

"We've seen this explosion of activity at the individual and congregational level that is really a sign that this is firmly centered in terms of who we are as a religious people," said Matthew Anderson-Stembridge, executive director of National Religious Partnership for the Environment, a coalition of Jewish and Christian denominations formed in the early 1990s.

The greening of the church comes at the same time that concern for the environment is becoming a part of the cultural mainstream. Driving hybrid cars, unplugging household appliances, replacing disposable plastic water bottles with reusable metal ones, andseparating household trash into recyclables and garbage are no longer the intellectual property of hippies, tree huggers and communes.

"The surprising thing for me is there seems to be some consensus. We are seeing very conservative Protestant denominations embracing Earth care, and you are seeing some mainline, more-liberal denominations," said Darby Ray, associate professor of religious studies at Millsaps College in Jackson, Miss.

In many ways, the change in the culture has produced a change in theology — a rethinking and reinterpretation of Scripture from a belief that God intended mankind to exploit the Earth for its own benefit to mankind's obligation to protect and preserve the Earth that God created. Much of the push for going green has come from the people in the pews rather than the people behind the pulpit, said Gerald Smith, religion professor at Sewanee: TheUniversity of the South in Sewanee, Tenn.

"I think it's congregation-driven rather than leadership-driven. This is what people are bringing to the church," Smith said.

But it also has come from church leaders, such as Northland pastor Joel Hunter, who was an early convert among influential evangelists in advocating saving the Earth.

"The moral issues of our times, including environmental care, are a part of the practice of our faith and thus very important," Hunter said, but added that nothing surpasses the importance of saving souls.

At Northland, employees put into practice what Hunter peaches. Each department looks for ways to recycle, reduce and reuse.

Printer paper is reused three times before it ends up in the recycling bin. Lights and air conditioning are turned off in the balcony of the church for services that are less than capacity, and the whole building is closed on Fridays. The children's ministry has a team that sorts through the trash cans to separate the recyclable paper, plastic and glass from the garbage. The information-technology department refurbishes and recycles old computers and other electronics.

Northland is following in the footsteps of another megachurch, First Baptist Orlando, which has won Energy Star recognition from the EPA for its reduced electricity use and recycling.

Though Northland's "creation care team" is comprised primarily of church employees, Christ Church Unity's "green team" is made up of members of the congregation. Based on green-team recommendations, the church uses a custom-made, 100-gallon rain barrel to water the church grounds, recycles Sunday programs, sells metal water bottles in the church bookstore to replace plastic bottles, and reminds everyone leaving a church restroom to turn off the lights.

Because of its efforts, the congregation was recognized as the first Unity church in the United States to be designated as certifiably "green."

"It's more than a buzzword or a popular trend with us. It shows up in everything we do," said Kathy Beasley, director of pastoral care.

Since March, Orange County has been contacting religious organizations on how they can save the planet and money at the same time.

"Our goal is to encourage the faith-based organizations to simply reduce their utility bills by 30 percent and then get into recycling and reusing," said Chris Kuebler, the county's faith-based community-outreach coordinator.

One of the churches Kuebler contacted was Winter Park Presbyterian. Senior pastor Lawrence Cuthill said his church is looking at installing solar panels to save energy. But the biggest step the church has taken is a community garden, which represents the growing spiritual commitment among many faith-based organizations to cultivate the Earth instead of just taking whatever resources it has to offer.

"We are part of that movement that says we need to be good stewards of the Earth," Cuthill said. "Our calling is not to exploit the garden, but to keep the garden."

by Jeff Kunerth, jkunerth@tribune.com or 407-420-5392

FIND THIS ARTICLE AT: http://www.orlandosentinel.com/news/local/os-save-the-earth-at-church-20110813,0,3410208.story

Why Creation Care Matters to Our Faith

Why Creation Care Matters to Our Faith from Northland Church on Vimeo.

Dr. Joel C. Hunter speaks to Central Florida's faith community on May 4 at Leu Gardens. Sponsored by Central Florida Energy Efficiency Alliance (CFEEA).

FAITH IN THE PUBLIC SQUARE: CREATION CARE

Part 6 in a series of teachings from Dr. Joel C. Hunter about how to approach today’s issues biblically, respectfully and effectively.

US Evangelical churches pray for Gulf Coast communities

By Michelle A Vu, Christian Post

Evangelical churches across the US, including several megachurches, joined in a national day of prayer for the Gulf Coast community on Sunday.

The National Day of Prayer for the Gulf, sponsored by the National Association of Evangelicals and the Evangelical Environmental Network, brought Christians together in praying for the residents of the Gulf Coast impacted by the BP oil spill.

Organisers had planned to pray for the oil to stop gushing into the Gulf of Mexico, but now that the new containment cap seems to be stopping the oil leak, the prayers focused instead on the long-term recovery process.

“I do think the shift in emphasis will be how do we ask God for His help and the help of the church in the long-term recovery process both in nature and in terms of people’s livelihood,” the Rev Joel Hunter, senior pastor of Northland, A Church Distributed near Orlando, Florida, told The Christian Post on Friday.

Hunter, who is an NAE board member, said he plans to talk to his congregation on Sunday during “family time” about the oil spill and ask them to pray for the affected Gulf Coast communities.

Somewhere between 94 and 184 million gallons of oil have spilled into the Gulf of Mexico since the April 20 drilling rig explosion, according to government estimates. BP was able to stop the oil from gushing into the Gulf for the first time on Thursday after nearly three months.

Experts are still analysing the pressure in the well to determine if there is a leak elsewhere. The pressure as of Friday was 6,700 pounds per square inch, which means there could be a leak or that so much oil has spilled that it will take time to build up pressure, according to CNN. A pressure higher than 7,500 psi would indicate a low chance of a leak.

The Rev Mitch Hescox, president of the Evangelical Environmental Network, was in several Gulf Coast states this weekend to pray with local Christians for their communities.

He recalled memories from his trip to the Gulf Coast in June.

"I think the most poignant was putting my hands in the oil and just seeing how it stains all of creation – the grass, the water, and even the animal – and hearing the people tell their stories how they can no longer shrimp or get oysters out of those waters, and that their whole life was destroyed,” Hescox said.

The evangelical environmentalist said the feeling among the people he met in the Gulf Coast is that it will take decades to clean up the devastation from the oil spill. Yet despite the great obstacles they see ahead, Christians in the area remain hopeful that God will “correct the problem”, he said.

“God is the source of their strength,” said Hescox, who will be in Alabama, Mississippi, and Louisiana this weekend to pray with the Gulf Coast communities. “When someone would start talking negatively, others would jump in and say God will deliver us we have to keep hope and have to trust in God.”

Churches in the Gulf Shores, Alabama-area held an inter-denominational sunrise service Sunday on the beach at Gulf State Park.

The Rev Leith Anderson, president of the NAE and senior pastor of Wooddale Church in Eden Prairie, Minnesota, said the leaders of the seven Sunday services at his church would lead congregants in prayer for the Gulf Coast communities.

“America has a long tradition of calling for prayer when we face national challenges,” Anderson told The Christian Post. “The Gulf oil spill is a major national challenge. We are just doing what Americans and evangelicals have been doing throughout our history.”

FIND THIS ARTICLE AT: http://www.christiantoday.com/article/us.evangelical.churches.pray.for.gulf.coast.communities/26307.htm

Oprah.com: Interview With Pastor Joel Hunter

Environmental journalist Simran Sethi interviews Pastor Joel Hunter about the ways the green movement and religion intersect—and why it should be such a natural fit.

Dems put faith in religious right to help boost party agenda

By Alexander Bolton - 05/17/10 07:13 PM ET

Sen. Charles Schumer (D-N.Y.) and John Kerry (D-Mass.) have turned to evangelical Christians in a last-ditch effort to move immigration reform and climate change legislation.

Democrats are making a direct appeal to the GOP base by turning to evangelical Christian and other religious leaders, and there’s some evidence that the talks could be fruitful.

“We’re encouraging Southern Baptists to reach out to senators and congressmen to encourage Democrats and Republicans to quit playing politics and deal with immigration reform in a fair way,” said Richard Land, president of the Southern Baptist Convention’s Ethics and Religious Liberty Commission.

“The political will to deport 12 million people isn’t there,” he said, referring to the estimated number of illegal immigrants in the nation.

The effort comes after Schumer and Kerry spent months negotiating with Sen. Lindsey Graham (R-S.C.) to build GOP support for two of President Barack Obama’s top initiatives.

Despite those talks, both were forced to unveil legislative proposals in the last few weeks without any Republican co-sponsors.

Republican leaders have told their colleagues not to sign on to any Democratic proposals before clearing it with the entire GOP conference, but some of the country’s staunchest conservatives want to see action in Washington on climate change and immigration reform.

Schumer called Land last week to ask if he could join a conference call with evangelical leaders on immigration reform, according to Land.

“He asked if he could have three minutes to be part of the conference call,” Land said, referring to a call leaders held last week to promote a pro-immigration reform newspaper ad taken out by the National Association of Evangelicals.

The ad called on Congress to pass bipartisan immigration reform that included several principles, such as respecting “the God-given dignity of every person”; respecting the rule of law; guaranteeing secure national borders; and establishing a path toward legal status or citizenship for those who qualify and wish to become residents.

White Southern Baptists are considered among the most conservative voters of the electorate. And with more than 16 million members, the Southern Baptist Convention is a powerful force in Republican politics.

Kerry has also reached out to evangelical leaders to spur Republicans to support his 1,000-page climate bill.

“It’s been unusual, but these are what we see as two very moral issues that have a lot of implications for a lot of families and definitely affect the vulnerable,” said Dr. Joel Hunter, pastor of Northland, a mega-church in central Florida.

Hunter, a Republican-turned-independent who delivered the closing prayer at the 2008 Democratic convention, said Kerry approached him to build bipartisan support for the bill.

“They came to me,” said Hunter. “This has been a more recent pattern with the Democrats — they’re really broadening and including the voice of faith communities to build a consensus on these moral and biblical issues.”

Democrats hope evangelicals can persuade Republicans such as Graham and Sens. Richard Lugar (Ind.) and Lamar Alexander (Tenn.) to support an energy and climate bill.

Some evangelicals are more allied with the GOP than others, and some don’t see eye to eye on all the issues.

Land and Hunter, for example, agree on the need to pass immigration reform, but Land does not support a proposal to limit carbon emissions. Still, while Land has not endorsed Schumer’s proposal, political observers are surprised they’re even working together.

“It’s very surprising,” said Hunter. “These are times of interesting coalitions.”

Speaker Nancy Pelosi (D-Calif.) has made subtle appeals to faith-driven voters by invoking the language of evangelical leaders when calling for passage of climate change legislation.

“I think it is essential to the health of our children that we reduce emissions in the air,” Pelosi said at a recent press conference. “And for those of us who believe — and I think most of us do — that this is God’s creation, we have a moral responsibility to preserve his creation.”

Land said he has noticed Pelosi invoking God’s name more often.

“I’m all for it,” he said.

The Rev. Jim Ball of the Evangelical Environmental Network said addressing climate change follows the teachings of Jesus to minister to the poor.

“We call being an environmentalist creation care,” said Ball. “God is the creator and we’re called to steward or take care of his creation. When it comes to the issue of climate change, it’s primarily about the poor, because the poor are going to be impacted the hardest.”

Burns Strider, a former aide to Pelosi, has kept in touch with evangelical and Christian groups around the country, such as the Christian Coalition of Alabama.

Randy Brinson, head of Alabama’s Christian Coalition, said he talks regularly with Strider, who is trying to build support for climate legislation.

Brinson said his group does not support the cap-and-trade proposal passed last year by the House but could get behind a modified plan.

“We’re trying to be reasonable arbiters,” he said. “We’re trying to bring the two extremes to a more reasonable position.”

Democrats have made sporadic efforts to reach out to evangelical Christians over the years.

Those efforts became more serious when former Vermont Gov. Howard Dean took over as chairman of the Democratic National Committee (DNC) in 2005.

Some skeptics speculate that Democrats turn to evangelical voters when their political fortunes drop, but Dean dismissed that theory.

He said the new efforts by Schumer and Kerry are part of the party’s evolving relationship with Christian voters.

Dean said he was essentially forced to hold clandestine meetings with Land and other evangelical leaders when he first took over at the DNC.

“We would have to meet at hotels and arrive and leave at different times,” Dean said. “It’s not like it was really clandestine, but they wouldn’t come to the DNC. We would have to go to Capitol Hill Suites and did have to agree to come and go five minutes apart from each other.”

FIND THIS ARTICLE AT: http://thehill.com/homenews/senate/98289-dems-put-faith-in-religious-right-to-help-boost-agenda