6 Climate Justice and God’s Justice …
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in understanding our complex climate. To be sure, they have done so using a rational
approach that excludes divine explanations and the factors of sin and repentance. For
Christians in the Pacific who believe in God’s power to act in history through climate
change, scientific or meteorological explanations alone are not enough (Cox et al.
2019, p. 10). It is true that we have better scientific understanding of our climate than
in Luther’s day, but I’m not convinced that our theology has advanced at the same
rate. Nevertheless, given the theological state of affairs in the Pacific, as discussed
in this chapter, it would be unwise to discount the beliefs of Pacific Christians who
continue to believe that God is involved in our weather patterns. Christianity remains
a very strong influence in the community and political life of Pacific nations. To be
effective in dealing with climate injustice and embracing climate change adaptation,
one will have to take account of people where they are and will need to appreciate
how theology influences the thoughts of Pacific Christians toward climate change
and how these might influence adaptative actions.
Believing, as do many Christians in the Pacific, that God controls the weather and
climate and can use climate change to discipline sinners, is not necessarily fatalistic
or fundamentalist, it can be a demonstration of a “humble disposition in relation
to God” (Cox et al. 2019, p. 13). There are practical actions that follow from this
disposition, such as repentance from sin of all kinds (including ecological sins) and
also actions that reinforce other adaptative actions, such as praying for guidance
and waiting on God. “Embedded biblical theologies”, as Rubow and Bird call them
(2016, p. 164), therefore do not necessarily stand in the way of climate action or
adaptation. From the writings of Rubow and Bird and others, it appears that theology
and the grassroots faith of Pacific Christians have to change in order to meet the urgent
activist needs of the present climate crisis. At worst, this means ignoring theology
and lived Christianity and simply allowing oneself to be guided solely by science and
politics, reducing Christianity in this field to advocacy for the climate justice, leaving
one’s faith commitments to the side. This vanguardist approach to doing theology
risks leaving a lot of church members, particularly those in outer islands and villages
far from the influence of urban liberalism, out of the conversation. Returning to
the works of Martin Luther (and other theologians) can offer Christian teachings
from a Christian worldview more compatible with the theologies and worldviews
of grassroots Pacific Christians. They might not fully agree with Martin Luther’s
medieval theology in radically changed and more modern times, but his theology
does offer some ways of thinking through climate change that can help the Christian
Pacific adapt to a changing climate in relation to their faith commitments.
Conclusion
In this chapter I have introduced some insights from the Reformer Martin Luther
on creation and divine justice that may help inform our understanding of how some
Pacific Christians might react to climate change, sea-level rise, and severe weather
events. Many Pacific Islanders rightly see themselves as victims of human created
111
in understanding our complex climate. To be sure, they have done so using a rational
approach that excludes divine explanations and the factors of sin and repentance. For
Christians in the Pacific who believe in God’s power to act in history through climate
change, scientific or meteorological explanations alone are not enough (Cox et al.
2019, p. 10). It is true that we have better scientific understanding of our climate than
in Luther’s day, but I’m not convinced that our theology has advanced at the same
rate. Nevertheless, given the theological state of affairs in the Pacific, as discussed
in this chapter, it would be unwise to discount the beliefs of Pacific Christians who
continue to believe that God is involved in our weather patterns. Christianity remains
a very strong influence in the community and political life of Pacific nations. To be
effective in dealing with climate injustice and embracing climate change adaptation,
one will have to take account of people where they are and will need to appreciate
how theology influences the thoughts of Pacific Christians toward climate change
and how these might influence adaptative actions.
Believing, as do many Christians in the Pacific, that God controls the weather and
climate and can use climate change to discipline sinners, is not necessarily fatalistic
or fundamentalist, it can be a demonstration of a “humble disposition in relation
to God” (Cox et al. 2019, p. 13). There are practical actions that follow from this
disposition, such as repentance from sin of all kinds (including ecological sins) and
also actions that reinforce other adaptative actions, such as praying for guidance
and waiting on God. “Embedded biblical theologies”, as Rubow and Bird call them
(2016, p. 164), therefore do not necessarily stand in the way of climate action or
adaptation. From the writings of Rubow and Bird and others, it appears that theology
and the grassroots faith of Pacific Christians have to change in order to meet the urgent
activist needs of the present climate crisis. At worst, this means ignoring theology
and lived Christianity and simply allowing oneself to be guided solely by science and
politics, reducing Christianity in this field to advocacy for the climate justice, leaving
one’s faith commitments to the side. This vanguardist approach to doing theology
risks leaving a lot of church members, particularly those in outer islands and villages
far from the influence of urban liberalism, out of the conversation. Returning to
the works of Martin Luther (and other theologians) can offer Christian teachings
from a Christian worldview more compatible with the theologies and worldviews
of grassroots Pacific Christians. They might not fully agree with Martin Luther’s
medieval theology in radically changed and more modern times, but his theology
does offer some ways of thinking through climate change that can help the Christian
Pacific adapt to a changing climate in relation to their faith commitments.
Conclusion
In this chapter I have introduced some insights from the Reformer Martin Luther
on creation and divine justice that may help inform our understanding of how some
Pacific Christians might react to climate change, sea-level rise, and severe weather
events. Many Pacific Islanders rightly see themselves as victims of human created