A creation centered spirituality is a response to the  present global ecological crisis and the crucial phase all life on Earth is in. Commitment to ecology and the preservation of all life is at the heart of this spirituality. We believe that together with all creatures we are held in the creative love of God.

We recognize that at present we are confronted with the devastation of the Earth and all her life. Because humans lost their connectedness with creation and forgot their true place in the web of all life, we exploited our Earth. Now it is time to find a new vision and ways to share the wealth of creation with all humans and all other life forms, now and for the generations of life to come.

From the New Story of Creation  we draw a new perspective and deepened understanding of the whole process of Life.  This scientific story gives us a new view on how everything came into being and  gives new hope and direction on how to proceed into the future. It tells us that our lives and all our efforts are part of the ongoing movement of more and more wholeness in the whole evolutionary process.

We are co-creators with God.  Absolute interconnectedness, interdependence and bondedness with all of creation is the foundation. We care for the Earth as we look for new ways to restore and recreate the Earth.

We celebrate creation in prayer, rituals, meditations and  liturgies. We respond to the call for ecological conversion in our personal life through a new connectedness with Earth and  find our true place in the web of life.

We help to restore the damaged Earth by true care for the Earth, sustainable ways of living , zero waste management, organic farming. And through sharing our knowledge, insights and growing wisdom with many who come in workshops, earth care  and retreats.

Our unique human vocation is to celebrate the beauty and fruitfulness of all life  on Earth

Sean McDonagh

The Spirit as the Unspeakable Nearness of God in Creation

HEAL Creation-Centered Spirituality Framework

The Christian tradition sees the Word of God as revealed in the humanity of Jesus, in the human face of Jesus. By contrast, it does not see the Spirit as having a human face. The Spirit is revealed as the far more mysterious Breath of God, breathing through the whole of creation and through the lives and hearts of human beings.

The Spirit searches everything, “even the depths of God”(1 Cor 1:10). The creative Breath of Life is present to our universe in countless ways that are far beyond the limits of the human. The biblical images for the Spirit tend to come from the natural world: breath, wind, living water, fire, and anointing with oil. Long ago, Ambrose saw the Spirit as the one who brings beauty to creation. The great medieval mystic Hildegard of Bingen (1098-1179), saw the Spirit as the source of viriditas, a Latin word that means greenness at the heart of life on Earth. More recently Jürgen Moltmann ( 1926-) has spoken of the Spirit as the “unspeakable closeness of God” in creation. Moltmann’s phrase captures something of the human experience of the Spirit in encounters with the natural world. The Holy Spirit is the unspeakable closeness of God in the experience of mountains, deserts, forests, and seas, in the sense of being deeply connected with a place, and in moments of real encounter with trees, flowers, birds, and animals.

The presence of the Spirit in the otherness of the nonhuman is a direct challenge to the anthropocentrism that sees God as focussed only on the human. It stands opposed to all attempts to use religious faith to legitimate the ruthless exploitation of other species. It points to the otherness of nonhuman creatures as a place of God. One of the characteristics of the biblical understanding of the Spirit of God is that the Spirit remains wild and uncontrollable. The Spirit cannot be domesticated. It is the wind that “blows where it chooses”( John 3:8)

We can glimpse the wildness of the Spirit in the experiences we have of wilderness in nature. We can encounter this wild Spirit not only in deserts and rain forests but also in the mysterious and counterintuitive nature of quantum reality.

We come up against the mystery of the Spirit when we ponder the nuclear furnaces burning in stars and struggle to imagine the observable universe with its fourteen-billion-year-history and its more than one hundred billion galaxies.

The experience of wilderness in all its forms can lead to a deepened sense of the incomprehensible and uncontrollable Spirit of God. And dwelling in this Spirit can lead us to a new respect for what is wild and beyond human domestication. The Spirit is not only the love that stirs in the intimate depths of our own beings, but  is the love that surrounds and sustains the uncounted insects, animals, and trees that share the exuberant life in the rainforest. The acceptance of the presence of an ecological sensibility that can value the diversity and otherness of the creatures who share life with us.

The Spirit is radically relational. The Spirit of God is “the love of God poured out  of all human love. This presence, in which we live and move and have our being, is not something. It is not simply a link or a bond uniting us with God or each other. The Holy Spirit is a personal presence, a mysterious other, a Thou, someone to be loved and worshiped. The Spirit of God is not less than humanly personal but infinitely more.

D. Edwards:  The Creator Spirit in : Ecology at the Heart of Faith. Pag. 45-47

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