9 Climate Change and Eschatology
183
A New Understanding of God and of Man’s Role?
In light of the principal contingencies of biblical prophecies, well established above,
and also in view of the contemporary climate crisis, the question has been raised in
what way the traditional view of God ought to be revised.
In October 2008, the Department for Theology and Studies of the Lutheran World
Federation (LWF) convened a consultation of biblical scholars, theologians and ethicists active in the area of climate change. They authored the Publication God, Creation
and Climate Change (Bloomquist 2009). In it, the group reflected, among other
things, on the question of God in light of climate change, and how that view also
affects the self-understanding of man.
“When people think about ‘God’, the authors stated, “they often refer to a supreme
being who reigns over and above the world as an almighty ruler or monarch (almost
always as ‘he’). When something goes wrong in nature, such 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.” (p. 17). They then
described what they considered a “shift” toward an understanding of God based on
biblical research. According to this shift, God is “not an all-controlling monarch who
punishes even the innocent, 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” (p. 18).
While that shift was a much needed revision in Protestant theology, today in light
of climate change and other developments, “a similar shift is called for in how we
imagine or think of God”, said the authors. “God is neither to be seen nor sought
behind creation nor inferred from it, but only recognized in and through it.” (p. 18 f.)
“God is the source of all being rather than one who intervenes from the outside.” And
referring to the writings of Sallie McFague, they come to a yet newer understanding of
God: “Rather than assuming 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 energizes the innermost aspect of all that is created,
in ways known and unknowable, in ways that are both intimate and transcendent”
(McFague 1993, pp. 145, 147).
That new shift toward a postmodern understanding of God during the Anthropocene of climate change leads, of necessity, also to a new understanding of man’s
role within creation. The Lutheran scholars lamented that “[s]ome human beings
have acted as if they were demigods who can order and control, for their own selfinterests, the land, trees, air, water and other creatures, including vulnerable human
communities. This often occurs in the name of ‘development’ or ‘progress’.” And
in consequence, “the delicate interrelationships within creation have been upset.
Creation’s protest is now being experienced through climate change” (Bloomquist
2009, p. 21). The assumption that human beings are separate from or above nature,
has ensnared man to “escape our creaturehood” (p. 22).
183
A New Understanding of God and of Man’s Role?
In light of the principal contingencies of biblical prophecies, well established above,
and also in view of the contemporary climate crisis, the question has been raised in
what way the traditional view of God ought to be revised.
In October 2008, the Department for Theology and Studies of the Lutheran World
Federation (LWF) convened a consultation of biblical scholars, theologians and ethicists active in the area of climate change. They authored the Publication God, Creation
and Climate Change (Bloomquist 2009). In it, the group reflected, among other
things, on the question of God in light of climate change, and how that view also
affects the self-understanding of man.
“When people think about ‘God’, the authors stated, “they often refer to a supreme
being who reigns over and above the world as an almighty ruler or monarch (almost
always as ‘he’). When something goes wrong in nature, such 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.” (p. 17). They then
described what they considered a “shift” toward an understanding of God based on
biblical research. According to this shift, God is “not an all-controlling monarch who
punishes even the innocent, 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” (p. 18).
While that shift was a much needed revision in Protestant theology, today in light
of climate change and other developments, “a similar shift is called for in how we
imagine or think of God”, said the authors. “God is neither to be seen nor sought
behind creation nor inferred from it, but only recognized in and through it.” (p. 18 f.)
“God is the source of all being rather than one who intervenes from the outside.” And
referring to the writings of Sallie McFague, they come to a yet newer understanding of
God: “Rather than assuming 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 energizes the innermost aspect of all that is created,
in ways known and unknowable, in ways that are both intimate and transcendent”
(McFague 1993, pp. 145, 147).
That new shift toward a postmodern understanding of God during the Anthropocene of climate change leads, of necessity, also to a new understanding of man’s
role within creation. The Lutheran scholars lamented that “[s]ome human beings
have acted as if they were demigods who can order and control, for their own selfinterests, the land, trees, air, water and other creatures, including vulnerable human
communities. This often occurs in the name of ‘development’ or ‘progress’.” And
in consequence, “the delicate interrelationships within creation have been upset.
Creation’s protest is now being experienced through climate change” (Bloomquist
2009, p. 21). The assumption that human beings are separate from or above nature,
has ensnared man to “escape our creaturehood” (p. 22).