As a rule, Christians were more interested in the superiority of our own group or nation than we were in the wholeness of creation. Our view of reality was largely imperial, patriarchal, and dualistic. Things were seen as either for us or against us, and we were either winners or losers, totally good or totally bad—such a small self and its personal salvation remained Christianity’s overwhelming preoccupation up to now. This is surely how our religion became so focused on obedience and conformity, instead of on love in any practical or expanding sense.
Without a Shared and Big Story, all humans retreat into private individualism for a bit of sanity and safety.
Perhaps the primary example of Christians’ lack of attention to the Christ Mystery can be seen in the way we continue to pollute and ravage planet Earth, the very thing we all stand on and live from. Science now appears to love and respect physicality more than most religion does! No wonder that science and business have taken over as the major explainers of meaning for most people today (even many who still go to church). Christians did not take this world seriously, I am afraid, because our notion of God or salvation didn’t include or honor the physical universe. And now, I am afraid, the world does not take Christianity seriously.
Rabbi Harold Kushner explained in his foreword to Man’s Search for Meaning:
The greatest task for any person is to find meaning in his or her life. Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times. Suffering in and of itself is meaningless; we give our suffering meaning by the way in which we respond to it. . . .
Forces beyond your control can take away everything you possess except one thing, your freedom to choose how you will respond to the situation. You cannot control what happens to you in life, but you can always control what you will feel and do about what happens to you.
.. June 15, 1941: For a moment yesterday I thought I couldn’t go on living, that I needed help. Life and suffering had lost their meaning for me; I felt I was about to collapse under a tremendous weight. . . . I said that I confronted the “suffering of mankind” . . . but that was not really what it was. Rather I feel like a small battlefield, in which the problems, or some of the problems, of our time are being fought out. All one can hope to do is to keep oneself humbly available, to allow oneself to be a battlefield. 
This is what it means to hold the contradictions and the pain of the world, as we do in contemplation. Hillesum accepted her destiny. She believed, as I do, that we are called to be both the agony and the ecstasy of God—for the life of the world. For me, to be a Christian means to accept that battlefield, to accept and to somehow participate in the mystery of death and resurrection in oneself and in the universe. It is a process of “oneing” with Foundational Reality, which some call at-one-ment.
Social psychologist Diarmuid O’Murchu writes:
Creation cannot survive, and less so thrive, without its dark side. There is a quality of destruction, decay, and death that is essential to creation’s flourishing. . . . And the consequence of this destructive dimension is what we call evil, pain, and suffering. Obviously, I am not suggesting fatalistic acquiescence. Indeed, I am arguing for the very opposite: an enduring sense of hope, which it seems to me is not possible without first coming to terms with . . . the great paradox. It is . . . the unfolding cycle of birth-death-rebirth. And it transpires all over creation, on the macro and micro scales alike. 
Yes, I know, sisters and brothers, suffering is and will always be a mystery, maybe the major mystery.
Irenaeus [130-202] . . . taught that the whole of creation flows from the very “substance” of God.  All things carry within them the essence of the One. Irenaeus . . . signaled his concern about the doctrine of creatio ex nihilo,creation out of nothing. . . . This was to become the standard of Western Christianity’s approach to creation. Creation would be viewed not as coming forth from the substance of God but as fashioned from afar by a distant Creator, made out of nothing from on high.
Irenaeus intuited that this would be a disaster, that to neutralize matter, to teach that creation does not come from holy substance, would lead to the abuse of creation. It was a convenient “truth” . . . [meaning] that the empire could do whatever it wished to matter. Matter was not holy. It had not come forth from the womb of God’s Being. Rather it was made from nothing. It was essentially devoid of sacred energy. So, every imperial mind could ravage the earth’s resources with impunity. It could disparage the rights of creatures and subordinate the physical well-being of its subjects. Religion had become the accomplice of the state’s subordination of the earth. It had sanctioned the separation of spirit and matter.
.. God is both transcendent and immanent. And the work of Jesus, he taught, was not to save us from our nature but to restore us to our nature and to bring us back into relationship with the deepest sound within creation. In his commentary on the Prologue to St. John’s Gospel, in which all things are described as spoken into being by God, Irenaeus sees Jesus not as speaking a new word but as uttering again the first word
.. He describes Jesus as “recapitulating” the original work of the Creator
If you would learn more, ask the cattle,
Seek information from the birds of the air.
The creeping things of earth will give you lessons,
And the fishes of the sea will tell you all.
There is not a single creature that does not know
That everything is of God’s making.
God holds in power the soul of every living thing,
And the breath of every human body.
—Book of Job 12:7-10
.. From the beginning of the Bible to the end, it is clear that a loving God includes all of creation in God’s Kingdom.
.. In the Genesis story, God’s love, beauty, and goodness overflow into creation; and all creatures, including humans, are living peacefully in God’s presence. Isaiah prophesies the “peaceable kingdom” to come (11:1-9; 65:17-25), which is symbolized by animals living in peace. In Revelation, John hears “every creature in heaven and on earth and under the earth and in the sea, everything in the universe” giving God “blessing and honor, glory and might, forever and ever” (Revelation 5:13). Finally, John sees “a new heaven and a new earth” (21:1) and the Bible ends with a new garden, complete with “the river of life-giving water” and “the tree of life” (22:1-2).
God shows authentic, primal concern for all animals by directing Noah to take a male and female of every species onto the ark to be saved (see Genesis 7:2-3). Apparently, animals matter and are worth “saving.” After the flood, God makes a covenant, not just with people but with all of creation (stated five times in 9:10-17). How did we miss that? Sadly, if we are self-centered, even if we say the Bible is the “inerrant” word of God, we will hear only what we want to hear! God’s salvation—and every biblical covenant—is clearly a social, historical, and universal concept rather than the merely human and individualistic version of salvation that most of us were taught.
This made Christianity into a largely ineffective religion. The notion of salvation became so guarded and so stingy it was finally not available to the vast majority of humans!