{"id":449,"date":"2018-05-10T18:42:58","date_gmt":"2018-05-10T18:42:58","guid":{"rendered":"https:\/\/learn.elca.org\/jle\/?p=449"},"modified":"2020-10-28T20:02:22","modified_gmt":"2020-10-28T20:02:22","slug":"449-2","status":"publish","type":"post","link":"https:\/\/learn.elca.org\/jle\/449-2\/","title":{"rendered":"Review: Coming Home to Earth (Cascade Books, 2016)"},"content":{"rendered":"

[1] In Coming Home to Earth<\/em>, 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 \u201cparadigm shift\u201d 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\u2019s theological contributions. Working with Dietrich Bonhoeffer\u2019s late ethics and Joseph Sittler\u2019s \u201cTheology for Earth,\u201d the book offers a creative, insightful, and impressive synthesis of theological visions uniquely suited to our present ecological challenges, even as it leaves unresolved some tensions between the Christocentric basis of its argument and, to my mind, the theocentric impulses of its conclusions.<\/p>\n

[2] Throughout the book, Brocker draws on his personal experiences of nature growing up in bible camps in northern Wisconsin and the Pacific Northwest, and later as a pastor and ecological activist in Oregon. He weaves these stories together with theological insights of James Gustafson, Walter Brueggemann, St. Francis, Bonaventure, and Pope Francis, among others, enriched by complementary wisdom from ecological ethicists. It is impossible to convey the richness and depth of Brocker\u2019s discussions in this short space. I will focus instead on a main thread of the central theological argument (on my reading), namely, his rethinking of a theology of religious affections oriented toward a new way of discerning, feeling, and seeing our place in creation grounded in an \u201cecological conversion.\u201d<\/p>\n

[3] This argument weaves its way through the eight chapters of the book, each thematically related to restoring and cultivating in us our lost love for Earth. First, through the \u201cprophetic voices\u201d of John Muir, Aldo Leopold, Rachel Carson, Wangari Maathai, and Wendell Berry, we can begin to recognize and diagnose our loss of love for the Earth (chapter 2). Second, by drawing on the deep biblical lament tradition, Christians may share in God\u2019s \u201cgrieving with Earth\u201d by an \u201caffective engagement\u201d with the sufferings of nature (chapter 3). Then, Brocker invites us to engage this love by living out practices (ministries of reconciliation of people with damaged ecosystems; practices of ecological justice) that enact a vision of peace (shalom<\/em>), identified by Walter Brueggemann as the central vision of world history in the Bible (68). Brocker then recasts this as God\u2019s vision for a transformed Earth community in which there is no salvation for human beings apart from the well-being of the Earth community (chapter 4). The next chapter issues a \u201ccall\u201d for a process of \u201cecological conversion\u201d through \u201cturning away from an excessive focus on the self and one\u2019s own kind\u201d (our ecological sin) and a \u201cturning toward God, other human beings, and creation\u201d (ecological conversion). Following James Rasmussen in Earth-Honoring Faith<\/em>, Brocker calls this a \u201cconversion to Earth\u201d (chapter 6). This conversion must be realized in ethical humility and in \u201ctaking up our ecological cross\u201d through practices that challenge our indulgent consumptive way of life, our subjugation to chronological time, and our love affair with the automobile (chapter 7). Finally, like the prodigal son coming home to his father\u2019s welcome, we, as the \u201cprodigal species\u201d (156-58) returning from a self-imposed \u201cecological exile\u201d (156-57) can and must \u201ccome home to Earth.\u201d Through this process of conversion and reconnection to the love of Earth, as God loves and grieves for it, we spiritually come home to ourselves (chapter 8).<\/p>\n

[4] Brocker writes that the \u201ccore question\u201d guiding the project was: \u201cWhat will motivate us to make the radical changes in our way of life needed to care for the Earth and thereby participate in the salvation\/healing of the wounded Earth and all of its inhabitants, both human and nonhuman?\u201d (13) Human beings will continue to rush pell-mell into ecological disaster unless there can be a radical conversion of the heart to love of the earth and all its inhabitants but one that also addresses the problem of a broadened concept of sin, our \u201cecological sin.\u201d At the same time, through this \u201cconversion to earth,\u201d we will come home to ourselves. In a nutshell, the roots of the ecological crisis lie in Luther\u2019s problem of the human heart as curved in on itself (incurvatus in se), or what Augustine identified as the misdirection of our loves, causing us to lose an awareness of God\u2019s sacramental presence \u201cin, with, and under the stuff of life,\u201d also affirmed by Luther (57).<\/p>\n

[5] Taking as his \u201chinge verse\u201d Genesis 1:31, \u201cGod saw everything God had made, and indeed, it was very good\u201d (13; 53ff.), Brocker convincingly calls for the recognition of a Third Great Commandment, \u201cYou shall love the creation\u201d (41), alongside love of God and love of neighbor. Brocker sees this as necessary for our time and already deeply rooted in the biblical and Christian tradition and at the core of the Gospel message. Correlative to this, Broker calls for a deepening of Bonhoeffer\u2019s understanding of conversion (metanoia) as \u201cecological conversion\u201d (112-115). Brocker wants us to rethink the theological problem of sin and grace as one of making it possible for human beings to see the community of earth \u2013 Earth and all its inhabitants \u2013 anew, as God sees it, as \u201cprecious in God\u2019s sight\u201d (52), and as the object of God\u2019s reconciling grace achieved in the reality of Christ (Bonhoeffer). \u201cOur love for our Earth needs to be deeply rooted in God\u2019s love for Earth. Earth is God\u2019s home as well as our home. Indeed, our four core values\u2014love of God, love of neighbor, love of self, and love of Earth\u2014are deeply rooted in God\u2019s love.\u201d (174).<\/p>\n

[6] At the risk of oversimplifying, I see Brocker\u2019s core argument as making three fundamental moves. First, Brocker contends this demands a \u201cparadigm shift\u201d in salvation theology that extends insights from Bonhoeffer\u2019s Ethics <\/em>and Letters and Papers from Prison<\/em>. Here is where theological ethicists, especially Lutheran, will find an argument worthy of much attention. In a deeply personal \u201cIntroduction,\u201d Brocker tells the story of his own upbringing at Lutheran bible camps where he grew up with a \u201cgetting-to-heaven anxiety,\u201d and later entering college \u201cburdened\u201d with bad theology that saw salvation as an individual affair in which belief in Jesus Christ would lead to a better life beyond <\/em>sin and death and this fallen world. In this \u201credemption myth,\u201d God\u2019s individual reconciliation with the believer through Jesus Christ\u2019s life, death, and resurrection had nothing to do with God\u2019s reconciliation with creation itself through the Cross, despite central passages in the Gospels and Paul\u2019s letters to the contrary. An encounter with writings of Dietrich Bonhoeffer in a Religion class upended this theology. For Bonhoeffer, God has reconciled the world to Godself through the person of Jesus Christ and this means conforming to Christ\u2019s reality as the \u201chuman being for others\u201d such that being human entails being-in-community. Our responsible action depends on conformation to this new reality and, in turn, on seeing (discerning) the world in the same way as God (Christ) sees reality. The divine act of reconciliation requires an ethic of radical \u201cthis-worldliness\u201d (115), acting for the world as Christ did. Ethics based on human reason \u201cabstracts\u201d from the ultima ratio<\/em> of Christ\u2019s reconciling action. \u201cFree responsible action\u201d means acting in a way that is radically appropriate to the concrete situation and the needs of others, conforming to how Christ sees and acts in the world. Quoting Bonhoeffer, Brocker writes: \u201cKnowing that we and the whole world are loved by God, we are freed and called \u2018to actually discern what the will of God may be, what might be right in a given situation, what may please God; for one must, of course, live and act concretely. Intellect, cognitive ability, and attentive perception of the context come into play here.\u2019\u201d (51). Ethics is a matter of seeing, feeling, and loving the others as Christ does. Brocker wants to take Bonhoeffer seriously: If, as Bonhoeffer shows, there can be no salvation apart from the world, then \u201cThere is no salvation apart from the Earth\u201d (12). Brocker maintains that Bonhoeffer\u2019s own understanding of responsibility suffered from its own \u201cabstract\u201d understanding of this newly reconciled community: it ignored the wider community, the whole of Earth community. While attentive to the in extremis<\/em> crisis of his time (Nazi Germany), Bonhoeffer\u2019s overlooking nonhuman others does not respond to the radical needs of our time (the ecological crisis). While Bonhoeffer supplies a path, a \u201cradical concept of conversion\u201d to a this-worldliness, \u201cit is not radical enough for us today.\u201d Still, Brocker contends, the \u201cecological trajectory of his vision of the community of God, human beings, and all creatures help open us up to a concept of conversion that embraces the whole Earth community and the rest of creation \u2026 Existence for others includes existence for the whole Earth community\u201d (115; cf. 61-63).<\/p>\n

[7] At this juncture, Brocker needs a theological warrant to make the leap from Bonhoeffer\u2019s intra-human portrayal of Christ\u2019s being for others to the whole Earth community. This is his second key move: Brocker finds this warrant in Bonaventure\u2019s Franciscan and Augustinian theological notion of \u201ccontuition\u201d (54). Contuition, Brocker explains, is a concept of seeing the Earth\u2019s \u201cinhabitants as God sees them\u2014that is as they really are,\u201d echoing Bonhoeffer\u2019s idea that correct ethical action depends on vision, seeing things as God (or God reconciled to humanity\/creation) sees them. In \u201ccontuition\u201d, the believer sees God\u2019s presence in all creatures: every creature and life process–even death and sacrifice–is reconciled to God, and \u201call creatures are precious in the sight of God\u201d (55), as St. Francis taught. Brocker connects this vision with that of Joseph Sittler\u2019s 1964 sermon \u201cThe Care of the Earth,\u201d where Sittler explicitly ties the enjoyment of creation to the Augustinian distinction between the enjoyment vs. instrumental uses of things, arguing that proper use of things is based on their proper enjoyment, glorifying \u201cGod\u2019s handiwork\u201d in the response of joy (55).<\/p>\n

[8] In his third important move, Brocker turns to the theocentric ethics of James Gustafson (89-91). Gustafson lays out a typology of five views on how human beings are to relate to nature: despotism, dominion, stewardship, subordination, and participation. Brocker embraces Gustafson\u2019s theological framework of \u201cparticipation\u201d as the preferred view (citing Gustafson): \u201c\u2018Human beings participate in the patterns and processes of interdependence of life in the world.\u2019 God is the ultimate power who works through these processes of interdependence \u2026. A participatory approach to ecological ethics fits well with an Earth-embracing paradigm of salvation.\u201d (90) <\/p>\n

[9] Indeed, this approach does fit well. It also seems to be new wine that bursts the old wineskins of Bonhoeffer\u2019s Christocentric ethics, which demands no sources for ethics other than the reality of Christ and has a very personalistic focus. One of the more beautiful, arresting, and central images of the book is Brocker\u2019s portrayal of salmon swimming upstream \u2013 returning home \u2013 to spawn. In the process, salmon expend their life energy, sacrificing themselves to the larger processes of interdependence of life. For life to be, life must sacrifice itself and give way to new life. Human beings, a \u201cprodigal species,\u201d not recognizing limits and the integrity of the life processes, have turned their affections away from the good of the Earth community as a whole. Brocker has this insight right, but does it not push beyond Bonhoeffer\u2019s Christocentric ethics toward a theocentric ethics as the way to escape the anthropocentricism of the bad theology of other-worldly salvation?<\/p>\n","protected":false},"excerpt":{"rendered":"

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 \u201cparadigm shift\u201d 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\u2019s theological contributions.<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[15,28],"tags":[],"class_list":["post-449","post","type-post","status-publish","format-standard","hentry","category-book-review","category-climate-change"],"acf":[],"yoast_head":"\nReview: Coming Home to Earth (Cascade Books, 2016) - Journal of Lutheran Ethics<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/learn.elca.org\/jle\/449-2\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Review: Coming Home to Earth (Cascade Books, 2016) - Journal of Lutheran Ethics\" \/>\n<meta property=\"og:description\" content=\"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. 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