God, Creation and Climate Change PDF 2009

God, Creation and Climate Change A resource for reflection and discussion The Lutheran World Federation – A Communion of Churches Geneva, 2009  God, Creation and Climate Change A resource for reflection an...

God, Creation and Climate Change A resource for reflection and discussion The Lutheran World Federation – A Communion of Churches Geneva, 2009  God, Creation and Climate Change A resource for reflection and discussion Karen L. Bloomquist with Rolita Machila on behalf of The Lutheran World Federation -- A Communion of Churches Department for Theology and Studies Geneva, 2009 The views expressed in this publication do not necessarily reflect the official position of the Lutheran World Federation Cover, design and layout: LWF/OCS Cover image: © Magnus Aronson/IKON Editorial assistance: LWF/DTS The Lutheran World Federation – A Communion of Churches 150 route de Ferney P.O Box 2100 1211 Geneva 2 – Switzerland Tel. + 41/22-791 61 11 Fax +41/22-791 66 30 For additional copies, please contact [email protected] © 2009, The Lutheran World Federation Printed in France by SADAG ISBN 978-3-905676-69-3  The Lutheran World Federation  Contents I. What is going on?.....................................................................7 II. God and climate change?..................................................... 11 III. The Triune God is intimately related with all of creation.................................................................... 17 IV. So what about human beings?.............................................27 V. The redemption of all creation.............................................35 Notes........................................................................................... 41 Appendix....................................................................................43 God, Creation and Climate Change  Crashing waves at Spoon Bay, New South Wales, Australia. ©flickr/brentbat / Brent Pearson  The Lutheran World Federation Preface This resource is part of the Lutheran World Federation’s overall strategy on the challenges posed by what today is referred to as “climate change.” Many LWF member churches are deeply affected by and increas- ingly active in addressing this concern and there is a growing public awareness of the ethical challenges posed by climate change. Ecumenical, interfaith and civil society collaboration is crucial in the efforts being made to seek changes in local, national and global practices. Yet, climate change is more than just a secular environmental issue; it is an urgent challenge that goes to the core of our faith and spirituality and how this is reflected in the ways we view the world and in what we do. Climate change is moving us to recon- sider and revise what we have previously assumed or believed. In that sense, it is changing theology—how we have thought about God and the rest of creation especially in the modern era. In 2008, a survey was sent out asking people in different local set- tings what they see, feel and believe in the face of changes that, at least in part, are due to climate change (see appendix). This resource was written in light of responses to the survey, some of which are quoted here. The changes people are experiencing often raise questions or assumptions that are deeply theological and need to be addressed in these terms. This is the main purpose of this resource. A book of more in-depth biblical, theological and ethical articles, will be published to accompany and examine more extensively God, Creation and Climate Change  what is set forth here in an only summary fashion. God, Creation and Climate Change, vol. 5 in the Theology in the Life of the Church series will be published later in 2009. To order this book, please contact [email protected]. The LWF is also addressing this challenge through concrete actions in its field programs in many of the most vulnerable parts of the world. Climate change has been a focus of LWF youth (see A Toolkit on Cli- mate Change, from [email protected]) and in advocacy based on positions adopted, e.g., by the LWF council. Other events focusing on this will also take place prior to and culminate at the 2010 LWF Assembly in Stuttgart. We look forward to your responses. Karen L. Bloomquist at [email protected] or Rolita Machila at [email protected] This publication can also be downloaded and printed from the De- partment for Theology and Studies Church and Social Issues web pages on www.lutheranworld.org. Translation in other languages will also be posted there.  The Lutheran World Federation I. What is going on? Around the world we are experienc- “What are local people notic- ing the effects of climate change: ing? Rainfalls are erratic and water and air temperatures are rising there is less rain each year. Streams and rivers are drying at alarming rates, adversely affecting up, and many areas lack water. the habitats that sustain life for fish, Lower crop yields have led animals, plants and human beings. to higher food prices and, Devastation caused by more severe consequently, malnutrition. droughts and floods is increasing. Malaria and other diseases Storms and hurricanes are becoming are increasing. People fight more frequent and intense. New dis- over fertile lands where there eases are appearing and old ones are is water, resulting in conflicts.” (Zambia) spreading. For example, because of warmer temperatures the breeding of malaria-carrying mosquitoes has “There is either too much sun increased. In overly industrialized or too much rain. The land, areas, the air quality is deteriorating. the plants, the air, the ani- Climate conditions are affecting peo- mals and human beings are ple’s health and in some areas heat- suffering. Animals do not pro- related deaths are on the increase.1 create as they did in the past. Skin diseases have become Hunger is predicted to escalate as more prevalent.” (Tanzania) the climate changes. The predictable, dependable order of things is changing: when winter What are some or summer begins, or when the rainy of the effects of season comes, if at all, is becoming climate change in ever more unpredictable. The avail- your context? ability of clean water to sustain life is jeopardized, especially as much of it is being privatized. Houses built on God, Creation and Climate Change   what seemed to be solid ground are suddenly swept into raging waters. Growing seasons for crops are chang- ing significantly, as is the yield of crops related to soil quality, moisture and erosion. In some places, winters are becoming colder, and in others, warmer. Where the food needed for daily life will come from, and when, is becoming more unpredictable, mak- “We used to plow our land ing the right to food more precarious, starting in March but now, un- especially for the most vulnerable. less it rains, the soil is too hard to plow. In the past, the seeds Some are wondering whether they stayed in the soil until the can still rely on God’s promise to rain started but now they die Noah: “As long as the earth endures, before the rain comes. We get less milk from our cows and seedtime and harvest, cold and heat, goats because of the scarcity summer and winter, day and night, of fodder. We used to get wild shall not cease” (Gen 8:22). fruits from the trees but now the few trees remaining do As the Intergovernmental Panel on not bear fruit. Our parents Climate Change (IPCC) concluded and grandparents used to in 2007: consume milk, butter, honey, different fruits and vegetables Human beings are exposed to climate but not today.” (Eritrea) change through changing weather patterns (for example, more intense and frequent extreme events) and indirectly through changes in water, air, food quality and quantity, eco- “In a river system that covers systems, agriculture, and economy… a large part of Australia, not Increased frequency of heat stress, one drop of water from this droughts and floods negatively affect system has reached the ocean in the past ten years, due to crop yields and livestock beyond droughts caused in part by the impacts of mean climate change, global warming.” (Australia) creating the possibility for surprises,  The Lutheran World Federation  with impacts that are larger, and oc- “Our barrier island is erod- curring earlier, than predicted using ing and we will be forced to relocate our Eskimo village if changes in mean variables alone. the trend continues. The local This is especially the case for subsis- people depend on traditional tence sectors at low latitudes. Climate subsistence hunting and variability and change also modify fishing, such that a forced the risks of fires, pest and pathogen relocation will be very difficult outbreak, negatively affecting food, for them.” (Alaska, USA) fiber and forestry. In other words, the predictabilities on which we have depended for life as human beings have long known it are changing dramatically. We “Repeated monsoons flood the wonder on what we can depend for land for long periods, and the the future. sea level is rising. In coastal areas, salt water from the sea As numerous studies have indicated, is intruding into the drinking it is especially human activity that water. The over-cultivation is causing or at least significantly of the land and the use of pesticides are degrading contributing to climate change. Nev- the quality of the land. The ertheless, for people in many parts of topography of the land is the world for whom there is a close changing dramatically, and relationship between the divine and the biodiversity of plants, fish what occurs through nature, the and animals is threatened.” “God questions” cannot be ignored. (Bangladesh) God, Creation and Climate Change  Korat, Thailand, 17 March 2005 -- Waters have dried up due to prolonged drought, allowing villagers to camp inside the dam to catch the remaining fish. © Greenpeace/Sataporn Thongma 10 The Lutheran World Federation II. God and climate change? Some people view climate change as if “God has moved away from God had disappeared from the scene, destructive human beings, had been pushed to the margins by leaving them to perish in their own folly.” (A young woman human activity and was no longer ac- in Tanzania) tive in the cosmos. But for persons of faith, the extensive global and cosmic realities of climate change need to be considered in light of how we under- stand God, creation and humanity. In many passages of the Bible, natu- ral occurrences such as those oc- curring today due to human-induced climate change, were attributed to God. People in many parts of the world still do so today. God has been considered the agent causing floods, storms, droughts and other local and global “natural” catastrophes. People “In a world progressively view what is occurring as being acts endangered by deforesta- of God, and ask why. tion, desertification, global warming, depletion of the Throughout the ages and from dif- ozone layer, dangerous ferent faith perspectives, weather carbon emission, greenhouse related disasters have often been gas effect and multiple forms of ecological degradation, considered as “acts of God.” When African spirituality…is a spiri- the destructive effects of climate tuality of balance, harmony, change occur, some immediately and wholeness, sustained by respond that God must be punishing an active faith in creation as human beings—and this is how they God’s gift.” 2 God, Creation and Climate Change 11  One African woman ponders, interpret certain biblical passages. “Where is God in all of this People are told simply to wait and suffering? Are we cursed? Is endure God’s judgment, rather than God punishing us?” Another doing anything to change what is responds, “I have problems placing this all on God! We as considered to be God ordained and human beings are responsible thus, inevitable. for disturbing what God has given in nature.” As people of faith, we maintain that somehow God is involved in climate change—especially to wake us up to the urgency of what is occurring—but we cannot attribute climate change only to “acts of God.” We must also turn to science, through which we learn more deeply, and with greater awe, about what God has created. “It’s not divine punishment, Many of the problems associated with but it is the logic of conse- climate change have arisen because of quences, the fact that in how human beings have misused that this physical universe that which God has created for the benefit God has created, with this of all creatures. The church has long wonderful atmosphere, certain actions cause other taught that we are to be good stewards things to happen. That’s the or caretakers of what God has given, physics of carbon dioxide and and must continue to do so. But the other greenhouse gases that challenge goes deeper than this. trap heat. You cannot keep increasing carbon without To a large extent, many global facets warming the planet.” (USA) of the climate change crisis have come about because of how inter- related assumptions about God, creation and human beings have profoundly influenced and shaped modern societies, institutions and ways of life. These have been passed on through centuries of teachings in 12 The Lutheran World Federation the church, which for example, sepa- rated nature from grace. Western thinking which tended to separate human beings from the rest of cre- ation contributed to the rise of indus- trialization and capitalism. Develop- ments such as these, in turn, have spread throughout the world. Over the centuries, these assumptions, and the practices based on them, have contributed cumulatively and now disastrously to climate change, which seriously threatens the future of life on the planet as we have known it. The effect of climate change is like that of hunger—it weakens, gnaws “Why are the changes happen- and although it may not be the sole ing? Because of human greed, cause of death, it pushes you in that carelessness and selfishness.” direction. (Tanzania) These assumptions include, That God is transcendent, un- changing, all powerful, a heav- enly monarch or patriarch ruling above and controlling the world, untouched by earthly realities A worldview with God at the top, then men over women, children, animals and, at the bottom, the rest of creation That as agents of God, human beings are to use or exert power over the rest of creation God, Creation and Climate Change 13  That God acts primarily in history What language, im- and not also in and through nature ages or teachings have you heard in That only human beings, and spe- church that reflect cifically Christians, benefit from these assumptions? God’s grace or redemption That spiritual matters are sepa- rate from what is embodied or “of this earth.” “We need new ways of think- The influence and effects of assump- ing and behaving, new ways tions such as these have spread over of perceiving reality. Today’s the entire world through colonization, capitalism does not have a conquest, empire building, missionary future. We must construct a movements and economic develop- sustainable economic system. ment. This continues today through Maybe it looks like utopia. But accelerated processes of globalization. there is no future without God’s help. God can do mir- These assumptions have undergirded acles—even change human and furthered habits and practices hearts.” (Czech Republic) around the world that we now realize have, over time, contributed dramati- cally to climate change and are threat- ening life as we have known it. “For most Aboriginal peoples in Australia, the Rainbow Spirit Such practices include, emerges from the land and returns to the land where its Economic life based on endless power is eternally present. quests for ever greater growth This Spirit is always as close as and profit driven by greed, which the land, leaving prints on the the global economic crisis is land as reminders of its prom- starkly exposing today ise to return from the land. In contrast, Christian missionaries presented God dwelling at Increasing dependence on fossil a distance from the land, ‘in fuel extraction to further this heaven.’” (Australia) development 14 The Lutheran World Federation  Conquering practices of colo - “Nature was created to nization and empire, especially distribute well-being, not to be transformed into a mere in the constant quest for more source of profit, not to swap resources and markets the green of the forest for the green of the dollar.” (Peru) Patriarchal ideologies that perpet- uate control over and oppression of both women and the earth “Traditional Sri Lankan society Discrimination against all those has been strongly influenced seen as “other” because of their by Buddhism and lived in har- mony with nature…. It was gender, race, ethnicity, caste, the Western materialistic con- economic or political status sumerist strategy, considered the essence of development, Assuming that some aspects of which shattered the founda- creation (such as trees, water or tion of sustainable living that air) are dispensable, rather than is basic to our cultures.” (Sri respecting and valuing all of Lanka) creation An anthropocentrism that tends to value only that which serves Assumptions and human ends. practices such as those cited here Climate change is provoking the need need to be chal- for climatic changes in some faith lenged. Instead, we understandings that have long been need to consider taken for granted. Climate change may how God, creation literally be melting icebergs but it also and humanity are exposes metaphorical “icebergs” of interrelated. How how God, human beings and the rest might we draw of creation have been conceptualized upon what other in ways that contribute to the destruc- faiths and local tion and injustices that have escalated traditions have under the currently reigning regime long assumed and of climate change. practiced? God, Creation and Climate Change 15 Goro ICDP, Dadymus, Ethiopia, March 2008. Nothing but dust. Animal going to and from the water-point. © Magnus Aronson/IKON 16 The Lutheran World Federation III. The Triune God is intimately related with all of creation When people think about “God” they “God, why don’t you inter- often refer to a supreme being who vene? Why do you allow such reigns over and above the world destructive climate changes to persist?” as an almighty ruler or monarch “God, why don’t you care a bit (almost always as “he”). When some- more about what you have thing goes wrong in nature, such created?” as occurs under climate change, it is then immediately assumed that this is caused by “God”—as an almighty actor standing outside of and controlling all that occurs on earth. Throughout the ages, and in many religious traditions, humans have prayed and offered sacrifices so that God would bestow favorable conditions for growing crops, pro- tect from storms and rising waters, and control the natural forces of the environment. After all, isn’t God the power over all the cosmos, and thus the One able to control everything, including climate change? Many biblical references seem to reflect such understandings of God. These are often interpreted in ways that make too sharp a separation between God and nature. In part, this was to distinguish ancient Israel’s un- derstanding of God from some of the God, Creation and Climate Change 17  nature religions, according to which the fate of humans was determined by the gods acting in the cycles and forces of nature. But, making a sharp separation between God and nature becomes a problem when it overlooks the intimate relationship that God has with all of creation, as described in the beginning of “The brokenness of earth is the Genesis and in many other places in brokenness of God’s home.”3 the Bible. “Holy, holy, holy is the Lord of hosts, the whole Earth is full of his glory” (Isa 6:3) The glory here is the vibrant presence of God, which was earlier depicted as the fire cloud of God’s presence at Sinai. Later it “filled” the tabernacle and then the temple of Solomon. But here Isaiah goes further and declares that God’s very presence fills the whole earth, which is God’s sanctuary. The God revealed in the Hebrew Scrip- tures is not unchanging in the same way as are some other gods. God is related to creation and history not by being immune to space and time but by keeping promises. “God’s will” should not simply be equated with natural occurrences, insisting that God is caus- ing all that occurs. Yet, at the same time, we may glimpse what God has created and intends, which contrasts with the breakdown or destruction of 18 The Lutheran World Federation the fragility of creation that is occur- ring through climate change. Creation is good because God created all that is, although not everything that occurs in creation is good. In the Book of Job, when Job reaches the depths of despair he not only accuses God of harassing humans unjustly, but also indicts God for God’s rough treatment of creation. Job claims that God uses divine wis- dom to hold back the waters until they dry up and to unloosen them so they flood the land (Job 12:15). In chapters 38-39, God takes Job on “Then the Lord answered a tour of the various aspects of the Job out of the whirlwind: … cosmos to enlighten him about the [W]ho shut in the sea with mysterious “ways” of the natural doors when it burst out from the womb? … [Who] world. It is not for Job to try to rule said, ‘Thus far shall you come, nature, but to explore how God has and no farther, and here created all that exists and to discover shall your proud waves be how humans fit into this mysteriously stopped’?” (Job 38:1, 8, 11). complex design of God. Here and elsewhere in Scripture, we begin to catch a new sense of who God is—not an all-controlling monarch who punishes even the in- nocent, but God revealed yet hidden throughout creation. God’s grace and love are ultimately more crucial than might and power. God is intimately related with humans and the rest of creation, present in the midst of vulnerability and suffering. God, Creation and Climate Change 19 “Does the snow of Lebanon Today, a similar shift is called for leave the crags of Sirion? Do in how we imagine or think of God, the mountain waters run dry, standing as we do in the midst of a the cold flowing streams? But creation suffering the effects of cli- my people have forgotten me” (Jer 18:14-15a). mate change. Those who have used little of the earth’s resources find themselves the most dramatically affected. Yet, blaming God for this is not the answer. As Scripture continu- ally reminds us, human unfaithful- ness to God is the problem. This is reflected in the unjust treatment of humans and the rest of creation. The twentieth-century Lutheran ecological theologian, Joseph Sittler, insisted that nature comes from God, cannot be apart from God, and is “Creation is the theater of capable of bearing the glory of God.4 God’s grace.”5 Grace is the fundamental reality of God, as Creator, Redeemer, Sustainer. Grace is the sheer giveness of life, the world and ourselves. We are “justi- fied” by grace even in our relation to the things of nature. Condemna- tion (the opposite of justification) is present in the absence of a gracious regard for nature, such as when we pollute or use nature as a dump. This concurs with Martin Luther’s sixteenth-century perspective: all of creation is the abode of God. Rather than removed or set over creation, God is in, with and under all that is creaturely. Despite all the nega- 20 The Lutheran World Federation tivities—such as the disruption and “The awesome secret of cre- destruction occurring due to climate ation is the indwelling of God within it.”6 change—we still trust that God is at work in this world, often hidden beneath its opposite. This is also at the heart of what Lu- ther meant by a theology of the cross: God is neither to be seen nor sought “Through the theology of the behind creation nor inferred from it, cross the suffering in and of but only recognized in and through it. the world is recognized as the The cross reveals how radically God locus of God’s creative work.”7 is immanent in creation. Throughout the history of the church, there have been many debates as to what is most central about God. For some, God’s almighty power has been key, while for others it is God’s ever- lasting love. For Lutherans and many Why have some other Christians, what is most impor- sought to separate tant is that God is love. God seeks to God from creation, be in intimate relation with what God as if God needed to has created, including human beings: be protected in this being with rather than being above way? or distant from creation. It is the Spirit of God (ruach) who con- The Psalmist praises God: veys this sense of intimacy between “you ride on the wings of the God and creation. God is alive and ac- wind … you make springs tive as the Spirit, giving life to all that gush forth in the valleys... you cause the grass to grow for is. God’s “breath” expresses God’s life- the cattle … when you send creating, life-preserving goodness. forth your spirit (or breath) they are created; and you The Spirit of God is the inexhaust- renew the face of the ground” ible, ever-creative power of God, the (Ps 104:3, 10, 14, 30). God, Creation and Climate Change 21 “Praise the Spirit in creation, life-bestowing force of creation and breath of God, life’s origin: re-creation, ruling not by controlling power but through powerlessness. Spirit, moving on the waters, God overturns our human notions quick’ning worlds to life within, of power. God’s transforming activ- ity goes beyond any human-erected Source of breath to all things boundaries, and cannot be limited breathing, life in whom all by dominant values and systems, lives begin.”8 such as those that have contributed to climate change. The Spirit of God helps human beings to perceive God in the midst of creation.9 God rules through seeming powerlessness. In its confession of faith in the Triune God, the church has insisted that God is essentially relational, not an auton- omous God but God-in-communion. “The crass version of divine This is in sharp distinction to views transcendence that increas- that consider God to be a being who ingly characterized classical is self-sufficient and separate from theism, and locked into place creation, controlling it from “outside” in the Reformation, produced or “above,” as does an imperial ruler. the fantasy of a God ‘outside’ God who is love seeks to be close to, the world… and the presump- not distant from creation. tion of divine omnipotence. This version of divinity as separation purports to honor The purpose of Trinitarian theology the transcendence of God, is not to define God or God’s “sub- but in fact it is far more stance,” but to describe the whole, preoccupied with our own interrelated gracious movement of human honors…Too much God who seeks communion—inti- of Christianity has disguised mate relationship—with what God greed for the rewards of has created. Creation is far more private immortality as praise of the Creator as though the than just a backdrop for God’s main higher we lift God, the higher redemptive activity in human history. we too shall soar.”10 It is the redemption of all creation 22 The Lutheran World Federation that is at stake (Rom 8), not redemp- tion from creation. God’s labors of creation, preserva- tion, and redemption are not three separate or separable works but a single labor, whose object is precisely the birthing of the world that God intends. God is “in labor” in the world, for the world, that it might become what, in its conception, it is.11 In other words, God is the source, power and goal—the spirit that What does this enlivens the complex processes of imply for how we creation. God is the source of all be- might address or ing rather than one who intervenes refer to God? from outside. This is how theologians such as Sallie McFague refer to God: as the inspirited body of the whole universe, creating, guiding and sav- ing all that is. Rather than assum- ing God to be like a will or intellect ordering and controlling the world, God is the breath that enlivens and energizes the living breathing planet. God permeates, suffers with and en- ergizes the innermost aspect of all that is created, in ways known and unknowable, in ways that are both Reflect on how folk intimate and transcendent.12 We can wisdom or spiritu- only gratefully receive rather than al traditions have solve this mystery. shaped you. Is this what you heard in Picturing God’s activity in such church? Why or organic ways is more appropriate why not? God, Creation and Climate Change 23  than in machine like ways, which What are some have compounded the problems we of the interrela- face today. The machine model as- tionships in cre- sumes that rational control is what is ation that climate important, with God as the ultimate change is making fixer. Instead, the focus shifts from us more aware of? control to relationships—interde- pendent relationships throughout all of creation. This is similar to how many indig- enous traditions and faiths have viewed the relationship between God and creation. The interdependence “In the Tanzanian village of Ngofila, people believe God is of everything has been common angry because of the cutting knowledge throughout most of world of the traditional forests where history—all the relationships neces- people used to go for prayers sary for life to flourish, including the and rituals.” (Tanzania) predictability of the climate. Many in- digenous peoples have long assumed such an ecological vision of life, in contrast to perspectives which value human life at the expense of other forms of life. “In the Circle of Life of ab- original peoples of North Taking creation seriously as God’s America, the circle symbolizes abode means that the physical space the fundamental harmony of creation becomes important. This and wholeness that exists spatial dimension has long been cel- between all created be- ebrated, for example, in the Psalms: ings—including animals and “How lovely is your dwelling place, birds, trees and stones—with O Lord of hosts! … even the spar- solidarity, reciprocity, respect row finds a home … at your altars.” and love. We all belong to a great community where (Ps 84:1-3). We dwell in God who everything is interconnected surrounds us, from before and be- and interdependent.” yond all time: “Lord, you have been 24 The Lutheran World Federation our dwelling place in all generations. “In Africa, the philosophy of Before the mountains were brought ubuntu, which refers especial- ly to relations human beings forth, and ever you have formed have with each other, rec- the earth and the world, from ever- ognizes that the community lasting to everlasting you are God” also includes animals, plants (Ps 90:1-2). and the rest of creation—all contribute to the community’s The incarnation—God becoming fully well-being.“ human in Jesus of Nazareth—is the clearest testimony to God’s intimate relationship with what is created. In him, divinity and humanity, heaven and earth are brought together. The central festivals of the church year emphasize this in powerfully poetic and symbolic ways. At Christmas, “heaven and nature sing” as a bright star in the heavens is linked on earth with a lowly manger. On Good Friday, God is revealed in the One who suf- fers and dies with all of creation, and at Easter, heaven and earth exult “In the beginning was the with the living God. At Pentecost, the Word, and the Word was wind of the Spirit blew from heaven, with God, and the Word was empowering those in the early God … And the Word be- church to communicate across their came flesh and lived among earth-bound differences. us” (Jn 1:1, 14). God, Creation and Climate Change 25 ©LWF/D.-M. Grötzsch 26 The Lutheran World Federation IV. So what about human beings? In recent centuries in the West, and throughout much of the world today, the above perspectives have been overshadowed. Some human beings have acted as if they were demigods who can order and control, for their “The greatest cause of nature’s own self-interests, the land, trees, air, disintegration is humanity’s water and other creatures, including seeming inability to under- stand its essential solidarity vulnerable human communities. This with all other forms of life, often occurs in the name of “develop- and to act upon that under- ment” or “progress.” The air, water, standing.” soil and plants are valued in so far as they will further human development or progress, rather than because of their own intrinsic worth. The ac- “Because of the incred- cumulation of money and goods has ible progress in technology, displaced the liberating economy of people tend to forget about the most organic, most basic the Creator, based on synergy, coop- things, such as responsibility eration and life-enhancing justice for for the future generations, all of creation. relationships, and, of course, God. We used to rely on the Consequently, the delicate interrela- wisdom of older people, but tionships within creation have been nowadays for the younger upset. Creation’s protest is now being generations who are in experienced through climate change. charge, there is less need for God, or any other transcen- dent values. People tend to Being creatures within creation is at think they are able to achieve, the core of a Christian anthropology. learn and discover anything However, many human beings have they want all by themselves.” lost the sense of being part of a living, (A youth from Poland) God, Creation and Climate Change 27 “We live in patterns of inter- changing, dynamic cosmos, which connection that are both has its being in and through God. personally enlivening, and in common with all that is Based on the two creation stories in creaturely.”14 Genesis 1 and 2, human beings have often assumed themselves to be the crown of creation, or the main purpose for which God created everything else. This has been due to misunderstand- ing the call to “have dominion over” (Gen 1:28) in ways that have led to the exploitation of creation, rather than a sense of responsibility and account- ability for what God has created. In Genesis 2, in the midst of the plants and water of the garden, God forms the first human being from the dusty earth and breathes life into ‘adam. Tilling and keeping the garden—cultivating and preserving God’s creation—is the mandate given to humans. Human beings are to be servants of the rest of creation, not its rulers. This is similar to how in Mark 10:41-45, Jesus calls the disciples to follow him by serving rather than ruling over others. Assuming human beings are separate from or above nature can imply a complete freedom of action toward creation—using or exploiting it in “Living a selfish lifestyle and ways that serve human ends, or as wasting natural resources “raw material for human sustenance breaks the bond between hu- manity and God, but also be- and aggrandizement.”15 Instead, cre- tween humanity and the rest ation has a dignity and purpose that of God’s creation.“ (Estonia) goes beyond human purposes. 28 The Lutheran World Federation Sin and salvation are both spiritual “Unless we recover a sense of and earthly matters; they have to do human beings being a part of the rest of creation, ‘we shall with how we relate to the forms of only accomplish a sufficient God’s presence we encounter in our cleaning up of industrial pro- daily, ordinary lives.16 Sin is our failure cedures to secure profits and to live out of the relational matrix we a reasonably comfortable life share with the rest of creation and for one generation or so, and with God. It is our refusal to remove fail to penetrate the heart of ourselves from the center of the world. the problem.’”17 We attempt to escape our creature- hood and the relationships and vo- cation that belong to it. Sin is living falsely, contrary to the appropriate relationships that constitute reality. When relationships are violated, in- justice, abuse and destruction result. Sin is refusing to accept the limits and responsibilities of our place within the whole of creation. Environmental exclusion in the form of exile is a core theme of the Old Testament, and it speaks to the condition of those millions who are already finding they are forced to migrate from their ancestral lands because of drought and flood caused by climate change.18 The writings of the Old Testament “The earth lies polluted under Prophets repeatedly remind us that its inhabitants; for they have transgressed laws, violated God will not tolerate injustices in- the statutes, broken the ever- flicted on other human beings and on lasting covenant” (Isa 24:5). the rest of creation, through dominat- ing power, control and oppression. However, in many of these passages God, Creation and Climate Change 29  where God responds to injustice, God is depicted as an all-controlling male ruler or warrior who acts in punitive, violent, destructive ways. The prob- lem is that this legitimizes rather than transforming patterns of violence against humanity and creation. The power to change the injustices should be consistent with God’s over- all purpose of restoring and trans- forming creation. Carol Dempsey indicates how this is conveyed in especially chapters 42, 49, 52, 53, 61 and 65 of the Book of Isaiah: “For I am about to create (1) The redemption of humankind is new heavens and a new connected to the restoration of cre- earth…no more shall the ation; (2) the human community has sound of weeping be heard a responsibility toward all creation; in it, or the cry of distress…. (3) the vision of Isaiah 65:17-25 can no They shall build houses and longer remain apocalyptic or escha- inhabit them: they shall plant vineyards and eat their fruit…. tological but must become a reality They shall not hurt or destroy for the planet and life on the planet; on all my holy mountain” (4) the divine vision for all creation (Isa 65:17; 19; 21; 25). is one that speaks of respect for all of life and life lived in balance and relationship….The focus must shift from the use of power to dominate, “I will make for you a covenant control and oppress to the use of on that day with the wild power to empower oneself and others animals, the birds of the air, and liberate all of creation from its and the creeping things of the groaning and oppression.19 ground, and I will abolish the bow, the sword and war from the land; and I will make you The call to repentance in Mark 1:15 lie down in safety” (Hos 2:18). can be heard as a call to return to a 30 The Lutheran World Federation proper relationship with the Creator and creation, “a call to be liberated from our human perceived need to be God, and instead to assume our rightful place in the world as humble two-leggeds in the circle of creation with all the other created.”20 Given the kairos of climate change “Suppose we really believed today, there is an urgent need for that the rape of the earth is repentance or conversion. blasphemous!” 21 We need to shift from: Human independence, to human interdependence with the rest of creation Making separations based on oppositions and dualisms, to em- phasizing interrelated balances and connections Technological control, to respect for, care and balanced use of cre- ation and its resources, including through appropriate technologies Creation as only the backdrop for human worship, to creation pulsating with life, pathos and “Return to the Lord you God, worship of God for God is gracious and merciful, slow to anger, and An exclusive focus on God active abounding in steadfast love, in human history, to God active and relents from punishing” in, with and through the spatial (Joel 2:13). God, Creation and Climate Change 31  realities of the whole creation, in which humans participate A predomina ntly Christocen - tric focus on the redemption of human beings, to Trinitarian thinking that takes more seri- ously creation, the Spirit and the interrelationships throughout the cosmos, with all of creation as the scope of redemption Sin only as a broken relationship between humans and God, to the sinful ways relationships with creation are broken God’s grace separate from nature, to God’s grace known in, with, through and transformative of nature Transcendence that is spiritual- ized and removed from the life and matter of creation, to a sense of the divine mysteriously active in, with and through what is created An obsession with progress and development as measured in eco- nomic terms, to what will result in more sustainable life for all of creation Allegiance to the global market system, to being inspired by a 32 The Lutheran World Federation  vision of God’s economy for the sake of the well-being of all, in- cluding earth itself A focus only on technological or market-base “fixes,” to the healing of creation. God, Creation and Climate Change 33 More than 60,000 people are estimated to have been displaced by the flood in Sunsari district, south-east Nepal, September, 2008. © LWF/DWS Nepal 34 The Lutheran World Federation V. The redemption of all creation God’s anger leads not to judgment but “For the creation waits with to redemption, not just of human be- eager longing for the reveal- ings, but of all creation: “the creation ing of the children of God; for itself will be set free from its bondage the creation was subjected to futility, not of its own will but to decay and will obtain the freedom by the will of the one who of the glory of the children of God” subjected it, in hope that the (Rom 8:21). Because of God’s trans- creation itself will be set free forming grace, rather than because from its bondage to decay of fear, we are empowered to change and will obtain the freedom our attitudes, lifestyles, and prac- of the glory of the children of tices—to put things right again. The God” (Rom 8:19-21). way things are now cannot continue with “business as usual.” Instead, the God of grace who is active through, with and in nature, is revealing how urgent it is to recover the spiritual significance of valuing our common good with the rest of creation.22 In the fourth century, St Ambrose wrote, “For the mystery of the Incar- nation of God is the salvation of the whole of creation.”23 Salvation is the direction of creation, and creation is the place of salvation.24 In other words, the health and well-being of all of creation is what salvation is about. Christ’s liberating, healing and inclusive ministry takes place in and for creation. In Christ, God identifies God, Creation and Climate Change 35  with all suffering bodies, including the Is this different suffering of creation itself. from your under- standing of salva- This cosmic scope of Christ is com- tion? How? municated especially in Colossians 1. The horizon of salvation or redemp- tion or reconciliation is widened “... for in him all things in significantly here. Its focus is not on heaven and on earth were human beings; in fact, they are not created, things visible and even mentioned in this passage. In- invisible, whether thrones or dominions or rules or pow- stead, celebrated here is the intimate ers—all things have been cre- relation of Christ and the whole of ated through him and for him. creation, from before the dawn of He himself is before all things time. The fullness of God comes to and in him all things hold dwell bodily in creation. The powers together…. For in him all the of this world are put in their place, fullness of God was pleased and broken relationships throughout to dwell, and through him creation are restored or reconciled. God was pleased to reconcile all things, whether on earth or in heaven, by making Similarly in Romans 8, salvation not peace through the blood of only includes human beings but the his cross” (Col 1:16-17; 19-20). whole cosmos. Creation itself longs for the revealing of those who, through the power of the Spirit, will rescue the whole created order, and bring about that justice and peace for which the whole creation yearns. This builds on the biblical promise of a new heaven and earth (Isa 65 and 66) and on the creation story in which human beings are to be caretakers of creation. The freedom for which creation longs will come about through human agents, transformed by the Spirit, to bring wise, healing and restorative justice to the whole creation.25 36 The Lutheran World Federation In the earthly life of Jesus as recorded in the Gospels, we see one who was continually challenging the tradi- tional dualisms by which people lived Reflect on exam- their lives: male over female, rich over ples in the Gos- poor, humans over nature. His com- pel where Jesus passionate love and justice embraced crossed boundar- all of creation, leading him to cross all ies such as these. kinds of boundaries of his day. Similarly, climate change trans- gresses boundaries, of both natural and human-defined separations, of communities, of nation-states, of lands, of waters, of near and distant neighbors, of rich and poor, of dif- ferent cultures, of the past and the future. Many of its effects know no boundaries. Climate change reminds us that we are all in this together. It is the future of life on the planet that is at stake. Yet some bear the brunt and the consequences far more than others, and are far more vulnerable. Under climate change, nature has become “the new poor,” as vulner- able and expendable as poor human beings and communities have been. This is where our attention and prior- ity especially needs to be. The church is far more than a just another actor in civil society for addressing climate change. It has a global even cosmic expanse, crossing boundaries of both space and time. It God, Creation and Climate Change 37  includes those who are contributing most dramatically to climate change as well as those rendered most vul- nerable by it; together they are inter- connected and transformed into each other, as members of one communion. The communion of saints crosses all boundaries of time—those in the past and in the present as well as future generations whose very possibilities for life are being jeopardized by cli- mate change. Furthermore, through the Sacra- ments, God’s promises become tan- gible through common elements of creation—water, bread, and wine— through which we are redeemed, nourished and empowered. We are redeemed by God not apart from but through what is created. We have been washed in the waters of redemption in baptism and fed with the bread and wine of Holy Commu- nion. Through these Sacraments, the “Understanding the intercon- life-sustaining power of God’s prom- nections of the carbon cycle ises is effected in us, as a foretaste of of the planet means that all actions are interconnected by the feast to come. The church bears their effects on the carbon witness to the new creation, as a cycle—the spiritual solidarity communion, as the body of Christ in of the people of God across the world that God has created and space and time.”26 will bring to fulfillment. Living out of this present and future reality, Christians should be at the forefront of redressing the effects 38 The Lutheran World Federation and changing the course of climate change. We are challenged to see new possibilities for reconciliation and restoration within creation, in ways that will benefit all rather than just a few. The reality of God’s redemption is lived out as we pursue greater justice for all. It does not suffice to address the crises evoked by climate change through short- term fixes or “solutions” that only reflect the same old paths of eco- nomic and human progress which have brought us to this point. We must move beyond narrow anthropocentric views of life, and embrace more interconnected views in which God, human be- ings and the rest of creation are intimately related. When we do so, the injustices “The whole will have achieved imposed on other communities or the consummation that is in- other realms of creation become tended only when this errant, all too apparent, as well as our pathetic, tragic and much capacity for putting things right loved creature finds again again, in communion with the rest its rightful place among the of creation. creatures.”27 God, Creation and Climate Change 39 Trift Glacier, Gadmental, Berner, Oberland, Switzerland. Composite image of 3 pictures showing glacier retreat from 1948 to 2006. From left to right: 1948, 2002, 2006. © Greenpeace / Gesellschaft für ökologische Forschung/ G.Rohrmoser 40 The Lutheran World Federation Notes 1 At www.windows.ucar.edu/tour/link=/earth/climate/cli_effects. html&edu=high 2 Agbonkhianimeghe E. Orobator, Theology Brewed in an African Pot (Maryk- noll: Orbis, 2008), p. 146. 3 Steven Bouma-Prediger and Brian Walsh, Beyond Homelessness (Grand Rap- ids: Eerdmans, 2008), p. 33. 4 Steven Bowman-Prediger and Peter Bakken (eds), Evocations of Grace: The Writings of Joseph Sittler on Ecology, Theology and Ethics (Grand Rapids: Eerd- mans, 2009), p. 104. 5 Ibid., p.157. 6 Larry Rasmussen and Cynthia Moe-Lobeda, “The Reform Dynamic,” in Karen L. Bloomquist and John R. Stumme (eds), The Promise of Lutheran Ethics (Minneapolis: Fortress, 1998), p. 136. 7 Vítor Westhelle, The Scandalous God (Minneapolis: Fortress, 2006), p. 104. 8 Hymn 682 in With One Voice: A Lutheran Resource for Worship (Minneapolis: Augsburg Fortress, 1995). 9 Michael Welker, God the Spirit (Minneapolis: Fortress, 2004), p. 334. 10 Catherine Keller “The Flesh of God” in Darby Kathleen Ray (ed.), Theology That Matters (Minneapolis: Fortress, 2006), p. 96. 11 Douglas John Hall, Professing the Faith (Minneapolis: Fortress, 1993), p. 167. 12 Sallie McFague, The Body of God: An Ecological Theology (Minneapolis: For- tress, 1993), esp. pp. 145; 147. 13 Hall, op. cit. (note 11), p. 337. 14 Welker, op. cit. (note 9), p. 160. 15 Hall, op. cit. (note 11), p. 167. 16 McFague, op. cit. (note 12), p. 114. God, Creation and Climate Change 41 17 Sittler (1970) in Bouman-Prediger and Bakken, in op. cit. (note 4), p. 80. Michael S. Northcott, A Moral Climate: The Ethics of Global Warming (Maryk- 18 noll: Orbis, 2007), p. 161. 19 Carol J. Dempsey, The Prophets: A Liberation-Critical Reading (Minneapolis: Fortress, 2000), p. 179. 20 George Tinker, Spirit and Resistance: Political Theology and American Indian Liberation (Minneapolis: Fortress, 2004), p. 113. 21 Sittler, op. cit. (note 17), p. 211. 22 Rolita Machila, “Why are Earth and God Angry?” issue 20 (August 2008) in the LWF “Thinking It Over” series; available at www.lutheranworld.org/What_We_Do/Dts/DTS-Welcome.html 23 Exposition of the Christian Faith, V, VIII, 105b. 24 McFague, op. cit. (note 12), p. 180. 25 N. Thomas Wright, in The New Interpreter’s Bible, vol. 10 (Nashville: Abing- den 2002), pp. 596-7 26 Northcott, op. cit. (note 18), p. 163. 27 Hall, op. cit. (note 11), p. 322. 42 The Lutheran World Federation Appendix What do you see, feel, believe in the face of climate change? An LWF survey (2008) What is different today? In recent years, what general changes have you noticed in the climate in your area? How is this affecting the land, the plants, the air, the animals and the people? What is different from what your parents or grandparents experienced? Who? Who or what is especially affected by these changes? Who especially bears the burden? Who or what is especially respon- sible for climate change? Why? How do people explain these changes? Why are they hap- pening? (The stories or folk wisdom as well as more scientific explanations.) What has gone wrong? In the relationship between human beings and the rest of creation? In the relationship between people? In the relationship with God? God? How do you feel God is related to or involved in this? What questions would you pose to God? How is your faith in God af- fected? What spiritual resources do you draw upon? The future? How do you view the future, for your community, coming generations, and the earth as a whole? What do you fear or hope for? What spiritual resources do you draw upon? Solutions? What needs to change in your society? What trade-offs are there? What is being done that can make a difference? What local solutions would you propose? God, Creation and Climate Change 43 The Lutheran World Federation – A Communion of Churches 150 route de Ferney P.O. Box 2100 1211 Geneva 2 – Switzerland Tel. +41/22-791 61 11 Fax +41/22-791 66 30 [email protected] www.lutheranworld.org ISBN 978-3-905676-69-3