I write quite often about nature and the senses here in the weblog. While I find great wisdom and solace and beauty in the details of the natural world and celebrate the aesthetic pleasures of the senses, I don't laud Nature as an end in itself nor am I a hedonist. My perception of beauty, order and complexity... those features of the world outdoors that allure and fascinate and inspire me... are to me signs of a created order and point my mind and heart toward the Source, while they are not that source themselves, worthy of honor but not of worship.
As a Christian who places high value in the world that God created and called good, it has been an appalling disappointment to me over the past decades to see what 'conservative Christians' have been willing to do to creation in order to sustain the engines of wealth. Where have they missed the mark, and how do we find a way to right livelihood and the gathering of our daily bread without the wholesale rape of the very firmament under our feet in the process? The heavy footprint of a "Christian nation" on other cultures and the living world is a matter that disturbs me a great deal.
Wendell Berry-- poet, essayist and defender of traditional rural life and small-scale farming-- has voiced his concerns on these matters, making a rare presentation from the pulpit. This is a matter about which, as a Christian, he feels strongly, and of course, speaks eloquently and from the heart. The long essay from which these clips were taken is called "Christianity and The Survival of Creation". I'd encourage you to read the entire essay, but I know most won't, so here are some snippets, with more in the "Read More" that follows.
... if Christianity is going to survive as more than a respecter and comforter of profitable iniquities, then Christians, regardless of their organizations, are going to have to interest themselves in economy--which is to say, in nature and in work. They are going to have to give workable answers to those who say we cannot live without this economy that is destroying us and our world, who see the murder of Creation as the only way of life.
... The Bible leaves no doubt at all about the sanctity of the act of world-making, or of the world that was made, or of creaturely or bodily life in this world. We are holy creatures living among other holy creatures in a world that is holy. Some people know this, and some do not. Nobody, of course, knows it all the time. But what keeps it from being far better known than it is? Why is it apparently unknown to millions of professed students of the Bible? How can modern Christianity have so solemnly folded its hands while so much of the work of God was and is being destroyed?
... It is clearly impossible to assign holiness exclusively to the built church without denying holiness to the rest of Creation, which is then said to be "secular." The world, that God looked at and found entirely good, we find none too good to pollute entirely and destroy piecemeal. The church, then, becomes a kind of preserve of "holiness," from which certified lovers of God dash out to assault and plunder the "secular" earth.
... our destruction of nature is not just bad stewardship, or stupid economics, or a betrayal of family responsibility; it is the most horrid blasphemy. It is flinging God's gifts into his face, as of no worth beyond that assigned to them by our destruction of them. To Dante, "despising Nature and her gifts" was a violence against God.(n3) We have no entitlement from the Bible to exterminate or permanently destroy or hold in contempt anything on the earth or in the heavens above it or in the waters beneath it. We have the right to use the gifts of Nature, but not to ruin or waste them. We have the right to use what we need, but no more, which is why the Bible forbids usury and great accumulations of property. The usurer, Dante said, "condemns Nature. . . for he puts his hope elsewhere."
... if we are to maintain any sense or coherence or meaning in our lives, we cannot tolerate the present utter disconnection between religion and economy. By "economy" I do not mean "economics," which is the study of money-making, but rather the ways of human housekeeping, the ways by which the human household is situated and maintained within the household of Nature. To be uninterested in economy is to be uninterested in the practice of religion; it is to be uninterested in culture and in character. Probably the most urgent question now faced by people who would adhere to the Bible is this: What sort of economy would be responsible to the holiness of life?
.... I don't think it is enough appreciated how much an outdoor book the Bible is. It is a hypaethral book, such as Thoreau talked about--a book open to the sky. It is best read and understood outdoors, and the farther outdoors the better. Or that has been my experience of it. Passages that within walls seem improbable or incredible, outdoors seem merely natural. That is because outdoors we are confronted everywhere with wonders; we see that the miraculous is not extraordinary, but the common mode of existence. It is our daily bread. Whoever really has considered the lilies of the field or the birds of the air, and pondered the improbability of their existence in this warm world within the cold and empty stellar distances, will hardly balk at the fuming of water into wine--which was, after all, a very small miracle. We forget the greater and still continuing miracle by which water (with soil and sunlight) is fumed into grapes.
[...] By denying spirit and truth to the nonhuman Creation, latter-day proponents of religion have legitimized a form of blasphemy without which the nature- and culture-destroying machinery of the industrial economy could not have been built--that is, they have legitimized bad work. Good human work honors God's work. Good work uses no thing without respect, both for what it is in itself and for its origin. It uses neither tool nor material that it does not respect and that it does not love. It honors Nature as a great mystery and power, as an indispensable teacher, and as the inescapable judge of all work of human hands. It does not dissociate life and work, or pleasure and work, or love and work, or usefulness and beauty. To work without pleasure or affection, to make a product that is not both useful and beautiful, is to dishonor God, nature, the thing that is made, and whomever it is made for. This is blasphemy: to make shoddy work of the work of God. And such blasphemy is not possible so long as the entire Creation is understood as holy, and so long as the works of God are understood as embodying and so revealing God's spirit.