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"Martin Luther's Ethics of Creation: A Morality of Nature"

The fearless author makes a straightforward critic against Christian religion and its Reformation icon, Martin Luther, a pivotal figure of Christianity and Western civilization. This book corrects the destructiveness of Christianity's human-centered relationship with nature, bringing us into contact with the aboriginal peoples of the world, who espouse the radical belief of "Kinship with Nature." This intriguing book caters usefulness to politicians, capitalists, religious, scientists, anthropologists, ecologists, theologians, professors, students and ordinary people who love the planet.

NOEL F. R. GUZMAN is a Reformation and Social Ethics professor at Bishop Han Theological Seminary in Malaybalay City, Philippines. He is an ecologist, agricultural engineer, vegetable gardener, youth worker, and a non-sectarian evangelist. Dr. Guzman, a Luther scholar and product of Boston University, is a co-founder of Grupong Sagip, Inc., an international ecological movement.

What's inside the book?

Chapter One: FOUNDATION OF LUTHER'S SOCIAL ETHICS
        The author presents the foundation of Luther's social ethics in order for the reader not to misinterpret and treat his moral principles in the proper context. For instance, the ethics of creation should not be separated from his idea of natural law, idea of salvation, love of neighbor, theology of the cross, idea about law and gospel, two-kingdom doctrine, sacredness of all vocations, and eschatology, and orders of creation.

Chapter Two: DISTORTION OF LUTHER'S NATURAL WORLD
         The situation of the world of Luther's is presented as the dawn of global capitalist economy, deterioration of agricultural economy, period of European conquest of the Americas and the Philippines, influx of natural resources from colonized foreign lands into Europe, widespread use of printing press, and the rise of nationalism. As Walter Tillmanns wrote, "In those sixty-four years of Luther's life, the face of the world has changed."

Chapter Three: ORDERS OF CREATION
         The author argues that Luther's understanding about "nature" or "creation" is more comprehensive that what we have today. Creation means it's not only the physical creatures but it also includes the three important institutions or orders: the household, the government, and the church. Why do we have an environmental crisis? It is due to the distortion, misuse, and abuse of these three orders, particularly the abuse of sex, brokenness of marriage and family, corruption and abuse of politics and power, and the indifference and corruption of ministerial/priestly office.

Chapter Four: ANTHROPOCENTRIC LUTHER
         The human-centered thoughts of Luther are criticized in view of their harm toward nature. Special attention is given to non-Western critiques: the Aboriginals or the world's indigenous peoples, who espouse the radical belief, "Kinship with Nature." Christian religion, which undeniably contributed to the ecological crisis, particularly its missionary work, is constructively criticized and redirected to a better relationship with nature.

Chapter Five: THEOCENTRIC LUTHER
         The author presents the other side of Martin Luther, his moral teachings about an intimate relationship between God and human and between nature and human. This chapter examines evidence for the ecologically sensitive Luther, who argues that humans are "not co-creators" but "co-workers" of God.

Chapter Six: CONCLUSION
          The moral virtues of frugality, humility, love, and cross-bearing are to be reclaimed by the Christian in order to be authentic in one's relationship with creation. These virtues potentially challenge the vices of greed, arrogance, and idolatry, which distort the preservation of creation.