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R. A. Davis
Rainbow Covenant gives to survivors of the flood, to the preparations Noah made in
order to adapt to the impending disaster (Fair 2018).
Part of the reason why Noah’s flood is so important in the Pacific is the strong
cultural attachment Pacific peoples have to their land. This helps to explain why
God’s protection of that land is sought through the Rainbow covenant. Yet as some
scholars have noted, this attachment to place can be an obstacle to village relocation
to less vulnerable locations (Nunn and McNamara 2019, p. 32). Theology can help
here, as Luther demonstrates in his promotion of appropriate Christian focus on being
heavenly over being earthly. In his lectures on the letter to the Hebrews, as just one
example, Luther writes
to be heavenly is to despise the visible things, yes, even their images, and to cling to God
alone, the divine Good, that is, the divine will, in prosperity as well as in adversity, in life
and in death. To be earthly is to despise the invisible things, that is, the divine will, and to
cling to the visible things, to set one’s mind on the good fortune of the world. (LW 29:216)
Luther clearly condemns clinging to the things of the world, which would include
one’s land. This theme is seen elsewhere in Luther when he comments on the
following relevant scriptures of 2 Corinthians 5:1 (see LW 9:157), Ephesians 2:19
(see LW 11:124; 22:203), Philippians 3:20 (see LW 12:81, 105; 22:203; 26:439–40;
39:219), and Hebrews 13:14 (see LW 11:124). Among the Christians of the Pacific,
teaching and preaching on these passages of scripture could encourage a heavenly
detachment from place which will allow for easier transformational adaptations, such
as village relocation.
Creation’s Suffering and Climate Change
I now wish to consider climate change related suffering experienced by human beings
and other creatures. Climate change has already caused human suffering and projections are that sufferings will only increase in the future (Ripple et al. 2020). The
South Pacific can expect sea-level rise causing land inundation and erosion, stronger
cyclones, other impacts related to the spread of disease, and increased heat stress
on humans, plants, and animals. Pacific peoples are already losing their homes and
islands to sea-level rise. Some lost their lives in Tropical Cyclones Pam (2015),
Winston (2016), and Harold (2020).
As climate change-related events, strong winds, floods, and rising seas were
unknown to Luther. But he did experience storms; his decision to become a monk was
made during a thunderstorm which threw him to the ground (Bainton 1950, p. 21).
In Luther’s writings, suffering due to floods and winds often became metaphors
for understanding human suffering in the Bible and in his lifetime. In a sermon
on Romans 8:18–22, Luther agreed with Saint Paul that we should put our current
sufferings in perspective, as they are nothing compared with our future glory. Luther
commented that:
R. A. Davis
Rainbow Covenant gives to survivors of the flood, to the preparations Noah made in
order to adapt to the impending disaster (Fair 2018).
Part of the reason why Noah’s flood is so important in the Pacific is the strong
cultural attachment Pacific peoples have to their land. This helps to explain why
God’s protection of that land is sought through the Rainbow covenant. Yet as some
scholars have noted, this attachment to place can be an obstacle to village relocation
to less vulnerable locations (Nunn and McNamara 2019, p. 32). Theology can help
here, as Luther demonstrates in his promotion of appropriate Christian focus on being
heavenly over being earthly. In his lectures on the letter to the Hebrews, as just one
example, Luther writes
to be heavenly is to despise the visible things, yes, even their images, and to cling to God
alone, the divine Good, that is, the divine will, in prosperity as well as in adversity, in life
and in death. To be earthly is to despise the invisible things, that is, the divine will, and to
cling to the visible things, to set one’s mind on the good fortune of the world. (LW 29:216)
Luther clearly condemns clinging to the things of the world, which would include
one’s land. This theme is seen elsewhere in Luther when he comments on the
following relevant scriptures of 2 Corinthians 5:1 (see LW 9:157), Ephesians 2:19
(see LW 11:124; 22:203), Philippians 3:20 (see LW 12:81, 105; 22:203; 26:439–40;
39:219), and Hebrews 13:14 (see LW 11:124). Among the Christians of the Pacific,
teaching and preaching on these passages of scripture could encourage a heavenly
detachment from place which will allow for easier transformational adaptations, such
as village relocation.
Creation’s Suffering and Climate Change
I now wish to consider climate change related suffering experienced by human beings
and other creatures. Climate change has already caused human suffering and projections are that sufferings will only increase in the future (Ripple et al. 2020). The
South Pacific can expect sea-level rise causing land inundation and erosion, stronger
cyclones, other impacts related to the spread of disease, and increased heat stress
on humans, plants, and animals. Pacific peoples are already losing their homes and
islands to sea-level rise. Some lost their lives in Tropical Cyclones Pam (2015),
Winston (2016), and Harold (2020).
As climate change-related events, strong winds, floods, and rising seas were
unknown to Luther. But he did experience storms; his decision to become a monk was
made during a thunderstorm which threw him to the ground (Bainton 1950, p. 21).
In Luther’s writings, suffering due to floods and winds often became metaphors
for understanding human suffering in the Bible and in his lifetime. In a sermon
on Romans 8:18–22, Luther agreed with Saint Paul that we should put our current
sufferings in perspective, as they are nothing compared with our future glory. Luther
commented that: