Over the last fifty years Western Christianity has been criticized as a cause and enabler of Earth’s ecological crisis. It has been said that Christianity promotes a spiritual-material dualism where the material side of life has little sacred value. Also noted in the critique is the hesitancy of many Christians to embrace modern scientific understandings of creation, especially evolution. Some Christian writers have responded by accepting modern cosmology and evolution, and advocating for a “sacramental” creation spirituality, oftentimes supported by fresh readings of earlier Christian writings. In Whole-Earth Ethics for Holy Ground, Dr. Stephen Hastings begins by offering a genre defining overview of late 20th century and early 21st century writings that he calls “sacramental” creation spirituality. These writings are characterized by their acceptance of the scientific creation story of cosmogenesis and evolution, and their recovery of authentic Christian nature mysticism. Hastings then looks at Teilhard de Chardin (1881–1955 CE), Maximus the Confessor (c.580–662 CE), and Nicholas of Cusa (1401–1464 CE). Together the teachings of Maximus and Nicholas support Teilhard’s call for a theology of a Creator God robust enough to encompass the most expansive and complicated propositions about creation made by science, while remaining as close as the real presence of Christ in the Eucharist. The integrated teachings of these three figures suggest the consecration of creation as its condition of being, meaning that God is present in all things. This consecration or presence inspires sacramental experiences that are revelations of God in and through creation. These complement the sacramental experience of Christ in the Eucharist. Together these sacramental encounters converge to support the conclusion that just as one receives and responds to Christ present in the elements of the communion table, so one ought to receive and respond to oneself, one’s neighbors, and all creation as the universal consecrated and sacramental neighborhood. This is a whole-Earth sacramental ethic that is what we need today, centered on all life and ecosystems.

In America's Holy Ground: 61 Faithful Reflections on Our National Parks, dive deeper into a unique aspect of each park, from Acadia to Zion, and reframe how you think about the parks and your faith. Connections, sabbath, reflection, perspective, beginnings, art, restoration - these are just a few of the themes you'll encounter on your national park journey. A trio of questions with each entry will help you see the bigger picture of your life and new ways to approach your relationship with God, your community, and your faith. Whether you're on the road or at home in your reading nook, think about your favorite national park in a whole new way!

Martin D. Yaffe's Judaism and Environmental Ethics: A Reader is a well-conceived exploration of three interrelated questions: Does the Hebrew Bible, or subsequent Jewish tradition, teach environmental responsibility or not? What Jewish teachings, if any, appropriately address today's environmental crisis? Do ecology, Judaism, and philosophy work together, or are they at odds with each other in confronting the current crisis? Yaffe's extensive introduction analyzes and appraises the anthologized essays, each of which serves to deepen and enrich our understanding of current reflection on Judaism and environmental ethics. Brought together in one volume for the first time, the most important scholars in the field touch on diverse disciplines including deep ecology, political philosophy, and biblical hermeneutics. This ambitious book illustrates—precisely because of its interdisciplinary focus—how longstanding disagreements and controversies may spark further interchange among ecologists, Jews, and philosophers. Both accessible and thoroughly scholarly, this dialogue will benefit anyone interested in ethical and religious considerations of contemporary ecology.