So too does my eye for the Creator veiled and present in His evidence. Without them, how could I recognize what was first and larger in what I sense of the present? I couldn’t love the Appalachians without learning the language of their cosmic and physical existence.
What’s stopping you from blessing your yard, neighbors, and neighborhood, your watershed, the land you drive over everyday? Bless the world, literally, and with your being. Offer it up to the one who has created it and cares for us all.
Perhaps it’s the nudge you need to reconsider your little actions and the grand narrative which guides and orients them. And, perhaps, you’ll go out to confront the real in all its strange mystery and strain to hear the music and the summons that invite you to re-embed yourself in the real, to feel awe at all that’s been given to you, and to consider living a life of creaturely gratitude and creativity.
Brown stresses the need to pay attention to “what God has said, and nature is his most primordial and exoteric word”; after all, within this word, human nature is situated too. But “[l]ess and less in our time and place do we hear the most primordial of God’s words—the song, one might say, of creation’s fundamental realities”; “[w]e have lost the ability to speak and understand the language of creation.” Where might we look for a remedy to this hearing loss?
“Growing things are good” isn’t a sufficiently coherent claim for a book. While the questions and problems that Andrew Peterson raises in The God of the Garden are thorny and complex, his ideas deserve greater development.
In the context of the calendars for holidays, feasts, and Sabbath observance in Leviticus, LeFebvre argues that we need to attend to the creation account in Genesis as a calendar for shaping the sacred rhythm of labor and worship.
Robinson presents us with an encounter: a participatory, embodied experience; a blessed and broken reality; the sacraments. And from this encounter, we receive courageous eyes to see the precious things that have been placed in our hands and to honor them accordingly.
Theologians have long used the language of economics to help explain God’s ways. They often focus on redemption as a kind of transaction. I think this is just one aspect of God’s economy.
The diversity club ran its course, and has been replaced with "second-wave environmentalism," a.k.a. our culprit, sustainability.
To him, the created world is merely “resources” and fodder for “job creation.”
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