Climate Change, Ecology, Environment

Coming Home to Earth by Mark Brocker || In Coming Home to Earth, Mark Brocker, current President of the International Bonhoeffer Society (English Language Section), offers a profound reflection on a theology of the religious affections and seeks to reorient how we see and love the Earth community. Brocker argues persuasively that our time of deep ecological crisis requires not only a reorientation, but also a “paradigm shift” in Christian theological reflection with a radical revisioning of the theology of salvation (79). Written in a clear, engaging, compelling, pastoral, and, at times, deeply personal and passionate style, the book is clearly intended for a wide audience and can be recommended for use in congregations and college classes. Yet even experts in Lutheran ethics will appreciate Brocker’s theological contributions.

Asked to review Sharon Delgado’s Love in a Time of Climate Change, I was not impressed when flipping through it for the first time. The usual politically progressive boxes seem to have been checked off: Biblical interpretation centering on creation themes, catalogues of the scary impacts of climate change, an indictment of the fossil-fuel industry and western economic development generally, a sacramental view of nature, a celebration of indigenous wisdom, and of course, copious suggestions for action, both personal and political. Delgado appears to be ringing the expected changes for an audience she knows well from her decades of activism. But I wondered if there is anything to set her book apart as a noteworthy contribution to the budding ethics literature on climate change?

[1] I came to this book as a preacher with a fully awakened understanding that the Earth is in crisis and a partially awakened sense that the Church’s way of speaking about Creation (Dr. Schade argues for capitalizing the word) is in need of reform. What I was looking for in Schade’s book was some […]

[1] Understanding the complexities of socio-environmental ethics is a daunting task. Even the most dedicated eco-ethicist is hard-pressed to have a comprehensive command of the facts and figures of the issues competing for our attention. This is why Earth Ethics: A Case Method Approach is such a vital addition to the library of any professor, […]

Economism is a myth that requires demythologizing. Economist and ecologist Richard Norgaard insightfully describes economism as a secular religion at whose altar American society and many other societies worship. Economism is the free-market ideology that has so imprisoned the American mind that it can no longer address the urgent matter of climate change. Economism is an idolatrous religion that is leading the planet to destruction. This article augments Norgaard’s treatment of economism by calling it a myth and then offering a prophetic critique in the form of demythologizing, or better, demythicizing. Only by demythologizing the myth of economism can the church speak to the larger society’s responsibility to care for the poor and the planet in light of a vision of the common good.

The prognosis for our planet is deeply troubling. Already we are witnessing such drastic events as roads melting and people dying under the scorching heat of the summer, droughts killing crops and drying up streams and other sources of potable water, monster storms relentlessly buffeting islands in the Caribbean and the Pacific, and blizzards dropping record breaking amounts of snow through out the North American continent. Things are not looking good for the prospects of life as we know it, and especially human life, in this blue planet that we call home. What is the church called to do in the midst of such overwhelming circumstances? Is there a word of hope, of credible hope, that the church can speak to our dying world?

Climate change has already begun changing the world as we know it–and it is hitting the poor and marginalized the hardest. What is a pastoral response to those working against climate change and those affected by it? Saler explores how as Christians we have the ability to hold onto hope while still naming and experiencing pain. Claims of hope should not muffle shouts of pain, nor should pain eclipse the knowledge that God will bring about a new heaven and earth.

Archbishop Antje Jackelén addressed the Class of 2015 at the Lutheran Schol of Theology Chicago at their commencment. She notes that when Jesus prayed for the apostles to unite and protect them as they are out in the world. Jesus would not take us away from the world: we are invited into it to share the joy we have in Christ. Climate change will test our ability to hope and to care for our neighbor. Faith leaders need to be at the forefront of this movement that spans all borders.

[1] This book is at heart a textbook, and as such it is a wonderful contribution to the field of Christian environmental ethics. Blanchard and O’Brien set up a series of chapters pairing seven Christian virtues with seven environmental issues. This book is well crafted, accessible, and even occasionally humorous. Undergraduates will enjoy it, as […]

Over time, we have moved from a model where doctors have the final say in end-of-life care to patients having ultimate decision-making power. Though both of these have benefits, neither inherently consider the family members involved, or the ways in which hopice and palliative care have developed in recent decades. Doka argues for an ecological approach to end-of-life care in which each of these dimensions is taken into consideration to ensure that the ecosystem of a person’s life–including the grief process of their family–is taken into consideration when preparing for a patient’s passing.