My work is a response to the miraculous energy exhibited in nature, an invisible power that creates exquisite structures and designs in every living thing around us only to destroy them and begin again. Specifically, it is inspired by a lifelong fascination with the detritus left behind. Shimmering maple tree seeds, decaying oak leaves, or delicate marine relics awash on the beach are tangible (and daily) reminders that life is precious and fleeting, but also hopeful as that energy is always transformed into something new. The drawings, pulp prints and sculptures produced for my thesis are futher animated by the belief that nature is telling us something with its expressive vocabulary of lines, shapes, textures and colors. In every weather-worn remnant, there is a narrative—a life history and lessons to be learned. Captivated by the recurring forms and patterns found on land and in the sea, I find myself trying to decipher this language through close observation and interaction with the objects I collect, study and draw from, as well as the natural materials used to produce the work. Through the rituals of drawing and erasing, steaming, cooking and preparing fiber, concealing and revealing imagery, form and text, I find myself connecting with these narratives and participating in an age-old dialogue with nature.

This dissertation describes a method for constructing a religious environmental ethic modeled on the spiritual practice of lectio divina, or devotional reading. Lectio divina is an explicitly religious way of reading, distinguished from other modes of reading not by what is read--even sacred scriptures can be read for mastery of content, for entertainment, etc.--but by how it is read. In lectio divina, the reader engages the text with a willingness to be transformed by an encounter with the sacred, mediated somehow by the text. This vulnerability is inherent in a religious reading, as is the intimacy implicit in the repeated engagement with the text that is central to the practice of lectio divina. The emphasis on vulnerability and intimacy marks this religious approach to environmental ethics as a form of virtue ethics. Consistent with the traditional insight conveyed by the two-books metaphor, whereby Christians believed God was revealed both in the Book of Scripture and the Book of Nature, I map the classic stages of lectio divina onto a reading not of scripture but of the natural world. Paying attention requires careful observation, the naming and description of relevant details, and awareness and articulation of emotional responses as one repeatedly visits natural settings. Pondering requires a willingness to enter deeply into the religious, scientific, and other sources that help us understand the natural world and our place within it, as well as a willingness to reflect critically upon those sources. Responding calls upon readers of nature to take definite actions that flow out of the previous stages of paying attention and pondering, utilizing knowledge born of familiarity to address environmental challenges while also protecting natural settings in which the unnamable sacred can be encountered. Surrendering involves acknowledging human limits of understanding, will, and action, and nonetheless finding rest and restoration by trusting in some force beyond the merely human. I illustrate this argument with interpretations of literary works by Terry Tempest Williams, thereby asserting the relevance of religiosity to human transformation and to efforts to imaginatively embody human-land relationships that further human and ecological flourishing.

Since the advent of the environmental crisis, some writers have raised concerns with the moral influence of Christian scripture and interpretive traditions, such as the medieval book of nature, a hermeneutic in which nature and scripture are "read" in reference to one another. Scripture, they argue, has tended to stifle sacred relationships with nature as a non-human other. This thesis argues that such perspectives are reductive of the sacred quality of scripture. Environmental perspectives should be concerned with the desacralization of religious texts in addition to nature. Chapter one suggests that two questions surrounding the medieval book of nature's history can help us address ways that such perspectives reduce religious interpretation of sacred texts. The first question is the tension between manifestation and proclamation, or the question of how scripture and nature reveal sacred meanings. The second is the problem of evil, or the question of where evil and suffering come from. It also proposes that Shakespeare's As You Like It and religious philosophy, particularly Paul Ricoeur's writings, can help us address these problems and provide a contemporary religious perspective of the "book of nature." Drawing on scenes in the play in which nature is "read" as a book and Ricoeur's essay on "Manifestation and Proclamation," chapter two argues how manifestation often works interdependently with proclamation. Chapter three discusses how anthropocentric worldviews in which natural entities are exploited also distort interpretive relationships with scripture. Overcoming desacralization requires giving up desires to suppress contingencies, particularly suffering, in nature and in interpreting religious texts. Only as the characters in As You Like It accept contingencies are they able to engage hidden sources of hope, which is comparable to the need to let go of mastery in interpretation Ricoeur describes. Chapter four discusses problems with attempts to uncover the origins of the environmental crisis by discussing what Ricoeur writes about the problems with theodicy and Jean-Luc Marion's phenomenology of evil. Assumptions that specific human origins for evil can be blamed confirm deceptively human-centered worldviews and can mask valuable messages about how to morally respond to suffering that are taught in Judeo-Christian narratives.