“As the connections have been broken by the fragmentation and isolation of work, they can be restored by restoring the wholeness of work. There is work that is isolating, harsh, destructive, specialized or trivialized into meaninglessness. And there is work that is restorative, convivial, dignified and dignifying, and pleasing. Good work is not just the maintenance of connections - as one is now said to work "for a living" or "to support a family" - but the enactment of connections. It is living, and a way of living; it is not support for a family in the sense of an exterior brace or prop, but is one of the forms and acts of love. (pg. 133, The Body and the Earth)”

“Connection is health. And what our society does its best to disguise from us is how ordinary, how commonly attainable, health is. We lose our health - and create profitable diseases and dependences - by failing to see the direct connections between living and eating, eating and working, working and loving. In gardening, for instance, one works with the body to feed the body. The work, if it is knowledgeable, makes for excellent food. And it makes one hungry. The work thus makes eating both nourishing and joyful, not consumptive, and keeps the eater from getting fat and weak. This is health, wholeness, a source of delight. (pg.132, The Body and the Earth)”

“No settled family or community has ever called its home place an “environment.” None has ever called its feeling for its home place “biocentric” or “anthropocentric.” None has ever thought of its connection to its home place as “ecological,” deep or shallow. The concepts and insights of the ecologists are of great usefulness in our predicament, and we can hardly escape the need to speak of “ecology” and “ecosystems.” But the terms themselves are culturally sterile. They come from the juiceless, abstract intellectuality of the universities which was invented to disconnect, displace, and disembody the mind. The real names of the environment are the names of rivers and river valleys; creeks, ridges, and mountains; towns and cities; lakes, woodlands, lanes roads, creatures, and people.And the real name of our connection to this everywhere different and differently named earth is “work.” We are connected by work even to the places where we don’t work, for all places are connected; it is clear by now that we cannot exempt one place from our ruin of another. The name of our proper connection to the earth is “good work,” for good work involves much giving of honor. It honors the source of its materials; it honors the place where it is done; it honors the art by which it is done; it honors the thing that it makes and the user of the made thing. Good work is always modestly scaled, for it cannot ignore either the nature of individual places or the differences between places, and it always involves a sort of religious humility, for not everything is known. Good work can be defined only in particularity, for it must be defined a little differently for every one of the places and every one of the workers on the earth.The name of our present society’s connection to the earth is “bad work” – work that is only generally and crudely defined, that enacts a dependence that is ill understood, that enacts no affection and gives no honor. Every one of us is to some extent guilty of this bad work. This guilt does not mean that we must indulge in a lot of breast-beating and confession; it means only that there is much good work to be done by every one of us and that we must begin to do it.”

“We are working well when we use ourselves as the fellow creatures of the plants, animals, materials, and other people we are working with. Such work is unifying, healing. It brings us home from pride and from despair, and places us responsible within the human estate. It defines us as we are: not too good to work with our bodies, but too good to work poorly or joylessly or selfishly or alone. (pg. 134, The Body and the Earth)”

“If we do not live where we work and when we work we are wasting our lives and our work too.”

“One of the most important resources that a garden makes available for use, is the gardener's own body. A garden gives the body the dignity of working in its own support. It is a way of rejoining the human race.”

“It is impossible to see how good work might be accomplished by people who think that our life in this world either signifies nothing or has only a negative significance.If, on the other hand, we believe that we are living souls, God's dust and God's breath, acting our parts among other creatures all made of the same dust and breath as ourselves; and if we understand that we are free, within the obvious limits of moral human life, to do evil or good to ourselves and to the other creatures - then all our acts have a supreme significance. If it is true that we are living souls and morally free, then all of us are artists. All of us are makers, within mortal terms and limits, of our lives, of one another's lives, of things we need and use...If we think of ourselves as living souls, immortal creatures, living in the midst of a Creation that is mostly mysterious, and if we see that everything we make or do cannot help but have an everlasting significance for ourselves, for others, and for the world, then we see why some religious teachers have understood work as a form of prayer...Work connects us both to Creation and to eternity. (pg. 316, Christianity and the Survival of Creation)”