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18. Lutheran Environmental Philosophy
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149 CHAPTER 18 Lutheran Environmental Philosophy Sarah E. Fredericks The idea of Lutheran environmental philosophy may seem odd given (1) Luther‘s strident comments about reason discussed elsewhere in this volume; (2) the doubts of contemporary philosophers about (a) whether environmental philosophy is ―real‖ philosophy given its practical bent and (b) whether theological and metaphysical assumptions that pervade Lutheran thought can be a part of a philosophy ; (3) the fact that most Christians in history, including Lutherans, have not explicitly thought about the environment; and (4) the claims that Christianity is at least partially to blame for the environmental crisis. And yet, if philosophy is not strictly defined as the work of the mainstream academic philosophical community or limited to the focus on humans that has characterized much Western philosophy, but is a broader category that includes ontology, the investigation of the good life, and the study of what it means to be human, then it seems there is an emerging Lutheran environmental philosophy and ethics, albeit one that is intertwined with Lutheran theology. Nature and Environment in Luther’s Thought To understand how contemporary Lutheran environmental philosophy relates to and reinvents Lutheran thought it will be helpful to begin with an examination of Luther‘s thoughts about nature. Yet we must remember that nature is at the periphery of Luther‘s work; the relationship between God and humans is always central to him. One of the major places Luther does discuss the relationship between humans and the world is in his commentary on Genesis. He interprets everything occurring before the creation of humanity in reference to humans. Luther believes God created the world to enable salvation, support humanity‘s physical bodies, and develop their faith. Humanity‘s creation in the image of God enables their knowledge, including an intense understanding of biota as exemplified by Adam‘s knowledge of the name that would best embody each animal‘s character.1 Luther believes that after the fall, human relationships with God and creation were diminished because humans lost the ability (1) to understand what being made in the image of God entails and (2) to know how to use creation in a way 150 THE DEVIL‘S WHORE perfectly suited to its nature.2 After the flood these relationships were reworked yet again.3 Animals were fearful of humans because they could, for the first time, be eaten, an ―extraordinary gift‖ to humanity from God to reassure people of God‘s love and ensure they had enough food to survive.4 Thus, we see that throughout his examination of Genesis, Luther‘s exegesis is focused on the Godhuman relationship and only peripherally on the God-world or human-world relationships. Luther continues this trajectory in reference to nature. In numerous places Luther reflects on the marvelous nature of creation. For instance, he writes, ―If we truly understand the growth of a grain of wheat . . . we would die of wonder .‖5 He sees many signs of God‘s continuing presence in and involvement in the world: that seeds produce the same type of plant from which they come, that babies are born, that winter is followed by summer. Luther argues that people should recognize God‘s power in these things and let their faith be strengthened as a consequence. Similarly, Luther thinks that the world‘s dangers, including bedbugs, thorns, and storms, can motivate faith because they can compel a person to seek God‘s mercy.6 Thus, while Luther marvels at nature in itself, he focuses on how it may aid human relations to God. Luther also discusses the natural world in conjunction with the sacraments. Luther is adamant that the priest does not call Christ down from heaven to inhabit the bread and the wine. Rather, Luther believes that in Holy Communion God reveals Godself where God already is. Luther comes to this conclusion because he believes God is one and is the Creator and Preserver of all and assumes that to create or preserve something, the Creator/Preserver must be present. Thus, God must ―be present in every single creature in its innermost and outermost being, on all sides, through and through, below and above, before and behind , so that nothing can be more truly present and within all creatures than God himself with his power.‖7 Yet God is not contained in any part of creation; not ―even a thousand worlds could embrace‖ God‘s majesty.8 He recognizes the contradiction inherent in his position but is...