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climate injustice, while at the same time seeing in weather events a working of divine
justice against their sinfulness. I have shown how Luther’s works might speak into
current climate debates in the Pacific, by considering how he viewed the existential
crises of his time.
As discussed in this chapter, this is done both negatively and positively. From
the negative side, Luther can help Pacific Christians remove obstacles to climate
adaptation. As shown above, reading the narrative of Noah differently can help to
remove the important obstacle to climate inaction, being an unhelpful belief in God’s
protection through the Rainbow Covenant. Likewise, Luther promotes a heavenly
focus for Christians that can assist in undermining worldly attachments to place that
sometimes hinders village relocation. From a more positive angle, Luther’s theology
provides the Pacific churches reasons to supporting material adaptation spiritually,
rather than see the material adaptation and God’s protection as opposed. Luther also
encourages seeing the interconnectedness of all creation, with important implications
for human behavior toward other creatures, including viewing the land and sea as
bothers and sisters worthy or love and protection.
Even though he lived 500 years ago, Martin Luther’s voice can speak to current
debates about how Christians might think about climate change. Of course, we must
acknowledge that the world is a very different place in the twenty-first century from
the sixteenth century. This is especially true when it comes to explaining weather and
climate events, which is now done scientifically. While we can appreciate the valuable
work of scientists in this work, it can leave people wondering where God is in all this.
In adapting to climate change in the Pacific an acknowledgment must be made of the
faith of the people on the ground and the importance this plays in their understanding
of weather events and climate disasters. By doing this, theology can help climate
change adaptation in the region by cutting with the grain of lived Christian faith. There
remains, however, still much more work for the region’s churches and theologians
to do in relating Pacific cultures, Christianity, and climate change.
References
All biblical references are to the New Revised Standard Version
Bainton R (1950) Here I stand: a life of Martin Luther. Abingdon Press, New York
Barker HM (2008) The inequities of climate change and the small island experience. Counterpunch,
Nov 4, 2008. https://www.counterpunch.org/2008/11/04/the-inequities-of-climate-change-andthe-small-island-experience/. Accessed 19 Nov 2020
Barnett J, Campbell J (2010) Climate change and small island states: power, knowledge and the
South Pacific. Earthscan, London
Bhagwan J (2016) God and natural disasters. Fiji Times Wednesday, Mar 2, 2016. https://www.fij
itimes.com/god-and-natural-disasters/. Accessed 19 Nov 2020
Cox J, Finau G, Kant R, Tarai J, Titifanue J (2018) Disaster, divine judgment, and original sin:
Christian interpretations of tropical cyclone Winston and climate change in Fiji. Contemp Pac
30(2):380–410. https://doi.org/10.1353/cp.2018.0032
R. A. Davis
climate injustice, while at the same time seeing in weather events a working of divine
justice against their sinfulness. I have shown how Luther’s works might speak into
current climate debates in the Pacific, by considering how he viewed the existential
crises of his time.
As discussed in this chapter, this is done both negatively and positively. From
the negative side, Luther can help Pacific Christians remove obstacles to climate
adaptation. As shown above, reading the narrative of Noah differently can help to
remove the important obstacle to climate inaction, being an unhelpful belief in God’s
protection through the Rainbow Covenant. Likewise, Luther promotes a heavenly
focus for Christians that can assist in undermining worldly attachments to place that
sometimes hinders village relocation. From a more positive angle, Luther’s theology
provides the Pacific churches reasons to supporting material adaptation spiritually,
rather than see the material adaptation and God’s protection as opposed. Luther also
encourages seeing the interconnectedness of all creation, with important implications
for human behavior toward other creatures, including viewing the land and sea as
bothers and sisters worthy or love and protection.
Even though he lived 500 years ago, Martin Luther’s voice can speak to current
debates about how Christians might think about climate change. Of course, we must
acknowledge that the world is a very different place in the twenty-first century from
the sixteenth century. This is especially true when it comes to explaining weather and
climate events, which is now done scientifically. While we can appreciate the valuable
work of scientists in this work, it can leave people wondering where God is in all this.
In adapting to climate change in the Pacific an acknowledgment must be made of the
faith of the people on the ground and the importance this plays in their understanding
of weather events and climate disasters. By doing this, theology can help climate
change adaptation in the region by cutting with the grain of lived Christian faith. There
remains, however, still much more work for the region’s churches and theologians
to do in relating Pacific cultures, Christianity, and climate change.
References
All biblical references are to the New Revised Standard Version
Bainton R (1950) Here I stand: a life of Martin Luther. Abingdon Press, New York
Barker HM (2008) The inequities of climate change and the small island experience. Counterpunch,
Nov 4, 2008. https://www.counterpunch.org/2008/11/04/the-inequities-of-climate-change-andthe-small-island-experience/. Accessed 19 Nov 2020
Barnett J, Campbell J (2010) Climate change and small island states: power, knowledge and the
South Pacific. Earthscan, London
Bhagwan J (2016) God and natural disasters. Fiji Times Wednesday, Mar 2, 2016. https://www.fij
itimes.com/god-and-natural-disasters/. Accessed 19 Nov 2020
Cox J, Finau G, Kant R, Tarai J, Titifanue J (2018) Disaster, divine judgment, and original sin:
Christian interpretations of tropical cyclone Winston and climate change in Fiji. Contemp Pac
30(2):380–410. https://doi.org/10.1353/cp.2018.0032