The cloning of sheep, genetically engineered foods, nuclear energy, fish factory trawlers, bigger pig barns... Father Kolvenback is correct in stating the ecological crisis arises out of faulty thinking and that the problem is more an ethical problem, than a technical one. Technology has brought us many benefits and can continue to be of help in providing solutions. However, it has never been clearer...

Ecological equilibrium and a sustainable, equitable use of the world's resources are important elements of justice towards all the communities in our present “global village”, they are also matters of justice towards future generations who will inherit whatever we leave them.

Therefore, “we need to promote attitudes and policies which will create responsible relationships to the environment of our shared world, of which we are only the stewards.”

When Jesuit priest Bill Clarke finds himself sharing a tiny room at the Ignatius Farm Community with Byron Dunn, he doesn’t think it will work out. Byron is a hard–drinking former trucker and prison inmate who has shot off half his own face in a failed suicide attempt. Yet, over 13 years, through many ups and downs, the two become close friends. This autobiographical book is about the journey of transformation taken by this Jesuit priest to find new meaning in his vocation.

“And God saw that it was good.” The first account of Creation refers to God's Creation as ‘good‘ or ‘very good‘ seven times. We know the greatness of God through Creation. We know it when we walk along a sandy beach as the sun goes down, when we plant in the springtime, and when the maple tree reveals its beauty in the fall. We rejoice with the Psalmist that “the Earth is full of {God's} creatures”, and we know that the peace, harmony and love we experience from Creation are of God.

“When I see your rivers, I know your faith.
When I see your fields, I feel your comfort.
When I see your sun, I know your joy.
When I see your moon, I see your hope.”

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Can water function as a religious symbol at all anymore? Can it speak to us of life? For symbols to work in facilitating a religious experience, they must be able to evoke and experience of the Divine, they must remain alive. Perhaps our compromised water can still speak to us in our complex industrialized society.

In their May Day message of 2001, the bishops of Quebec stated, “The cry of the Earth and the cry of the poor are one.” They ask, “Are we still capable of hearing and listening to the cry of the poor? Are we attentive to the cry of the Earth itself?” When I first read the message, I readily assented to the truth proclaimed and was grateful that the voice of the Earth was becoming the voice of the bishops. Yet...