Reflecting on Brazil’s Wildfires and Drought

Sam Harrelson on September 14, 2024

The record-breaking wildfires and persistent droughts in Brazil are urgent reminders of our need to rethink how we relate to the natural world. These ecological crises highlight the consequences of viewing nature merely as a resource for human use, rather than as a dynamic participant in a sacred web of life. The concept of ecological intentionality calls us to recognize the agency of non-human elements—like forests, rivers, and climate patterns—and to foster a more intentional relationship with our ecosystems.

Theological Reflections on Ecological Crisis

From a biblical perspective, the notion of ecological intentionality aligns closely with scriptures that emphasize humanity’s role as caretakers of creation. In Psalm 24:1, we read, “The Earth is the Lord’s and everything in it,” suggesting that our stewardship is meant to be characterized by respect and reverence, not domination. Likewise, Genesis’ account of Noah’s Ark reflects God’s concern for the preservation of all species, underscoring biodiversity as a divine priority. The fires and droughts in Brazil challenge us to reexamine our faithfulness to this sacred duty.

Isaiah 24:4-5 poignantly describes a land that “mourns and withers…because they have broken the everlasting covenant,” reminding us that our ecological crises are, at their core, spiritual crises. The Earth, groaning in Romans 8:22, is a plea for healing and renewal—a call for humanity to restore right relationships with creation. Brazil’s environmental disasters amplify these biblical calls to action, pushing us to consider how our theology can contribute to ecological reconciliation.

Integrating Indigenous Wisdom

Indigenous perspectives, like those of Ailton Krenak, a prominent indigenous leader and thinker from Brazil, provide critical insights into this conversation. In his work “Ideas to Postpone the End of the World,” Krenak advocates for viewing the Earth not as a resource to exploit but as a living entity with which we are deeply interconnected. He critiques the dominant worldview that separates humanity from nature and calls for a return to a spiritual relationship that honors the Earth’s inherent value and vitality.

Krenak’s perspectives complement the biblical teachings of stewardship and care, offering a vision of ecological intentionality that is inclusive of diverse spiritual understandings. His call to recognize the sacred interdependence of all life resonates deeply with the idea that we must foster a participatory awareness, where both human and non-human elements are seen as co-creators in the ongoing story of creation.

Humans only talk about human rights, and environmental law is anthropocentric, it has no interest in whether the forest will die, the river will be polluted.

– Ailton Krenak

A Call to Action: Toward Ecological Reconciliation

Ecological intentionality challenges us not only to reflect but to act. We are called to cultivate practices that acknowledge our profound interdependence with the natural world, such as supporting sustainable policies, engaging in mindful consumption, and embracing indigenous stewardship methods. Beyond practical actions, we must cultivate spiritual disciplines that honor this interconnectedness—whether through prayer, community worship that integrates environmental concerns, or personal practices that express gratitude for creation.

Colonial thinking is powerful because it uses instruments such as economics, which globally institutes the possession of things and land. It is associated with the appropriation of technologies that accelerate extractivism in ecosystems, oceans, mountains and deserts

– Ailton Krenak

Reimagining Our Relationship with Creation

The wildfires and droughts in Brazil are a clarion call for deeper spiritual and theological engagement with our ecological reality. By integrating biblical insights with indigenous wisdom, like that of Ailton Krenak, we can move toward a more holistic understanding of our role in the divine community of life. Ecological intentionality invites us to reimagine our relationship with creation, recognizing that the health of our spirits is inseparably linked to the health of the Earth.

May we heed this call with urgency, wisdom, and humility, living in ways that honor all that God has made, and recognizing that we are not separate from, but deeply connected to, the entire web of life.

Ecological Intentionality and the Unseen Intelligences of the Non-Human World

Sam Harrelson on September 13, 2024

In the vibrant tapestry of life on Earth, we humans often see ourselves as the central thread… the primary actors in a grand narrative of progress, conflict, and survival. Yet, this perspective risks blinding us to the complex and interwoven intelligences that animate the non-human world. As I delve deeper into the concept of ecological intentionality, I find myself more attuned to the subtle, often overlooked ways in which non-human intelligences… from trees and fungi to rivers and mountains… participate in the unfolding story of our planet.

Ecological Intentionality: Beyond Human Consciousness

At its core, ecological intentionality challenges the anthropocentric view that intentionality… the capacity to have thoughts, desires, or purposes directed toward something… is the exclusive domain of human beings. Traditional phenomenology has long centered on human consciousness and its relationship to the world, but what if we extend the idea of intentionality beyond human minds? What if we imagine a world where other forms of life, and even so-called “inanimate” entities, possess their own kind of intentionality… their own ways of interacting with, responding to, and even shaping their environments?

The Bible offers insights into this broader understanding. In Psalm 96:12, we read, “Let the field exult, and everything in it! Then shall all the trees of the forest sing for joy.” This verse suggests that nature itself is alive with praise and has its own way of celebrating the divine, hinting at a form of intentionality that is beyond human comprehension.

Non-Human Intelligences: Trees, Fungi, and More

Consider the intelligence of a tree. Science increasingly reveals how trees communicate through vast underground networks of fungi, sharing nutrients, warning each other of danger, and even “nurturing” their offspring or neighbors in times of stress. This “Wood Wide Web” of fungal networks suggests a form of collective intentionality… a communal way of being that is responsive and adaptive to the needs of the forest as a whole. The trees do not act in isolation; they are part of an intricate community, continuously engaged in a dance of mutual support, competition, and survival.

In the Old Testament, we see a similar recognition of trees as participants in God’s creation. In Isaiah 55:12, it is written, “For you shall go out in joy and be led back in peace; the mountains and the hills before you shall burst into song, and all the trees of the field shall clap their hands.” Here, the trees are portrayed as beings with their own expression, actively engaging with the divine presence.

Then there are fungi themselves… the ancient, often unseen architects of life. Fungi have existed for over a billion years, long before the first plants emerged on land, and their networks are vast, complex, and purpose-driven. Mycorrhizal fungi form symbiotic relationships with plants, providing essential nutrients in exchange for sugars. This exchange isn’t a simple transaction but rather an ongoing negotiation that changes with the environment, the needs of the plants, and even the health of the entire ecosystem. Here, we see another form of non-human intelligence… an intelligence that is relational, dynamic, and deeply embedded in the fabric of life.

The River’s Mind: Thinking with the Flow

Even rivers can be seen as possessing a form of intentionality. Indigenous cultures around the world have long recognized rivers as sentient beings… entities with purpose, memory, and agency. In a phenomenological sense, a river shapes its surroundings, carves valleys, creates fertile plains, and sustains countless forms of life. Its movements are not random; they are responsive to the lay of the land, the seasonal rhythms, and the larger climate patterns. To think with the river is to understand its agency in shaping the landscape and the ecosystems that depend on it. A river “knows” how to flow, how to adapt to obstacles, and how to find its way to the sea.

The Bible also reflects on the role of water in the natural world as an agent of God’s purpose. In Job 38:25-27, God speaks of His creation, saying, “Who has cut a channel for the torrents of rain, and a way for the thunderbolt, to bring rain on a land where no one lives, on the desert, which is empty of human life, to satisfy the waste and desolate land, and to make the ground put forth grass?” This verse portrays water as having a role in creation that extends beyond human utility… it has a purpose and a life-giving role that is part of a larger divine intention.

A New Perspective: Participatory Awareness

Ecological intentionality invites us to shift from a mindset of domination and control to one of participatory awareness. It encourages us to see ourselves not as masters of nature but as participants in a vast, interconnected web of life, where each entity… human, animal, plant, or mineral… has its own form of agency and intelligence. This perspective has profound implications for how we approach environmental stewardship, conservation, and sustainability. Instead of seeing nature as a resource to be managed or exploited, we begin to recognize it as a community of intelligent beings with whom we share our lives.

The New Testament also echoes this view of interconnectedness. In Romans 8:19-21, Paul writes, “For the creation waits with eager longing for the revealing of the children of God; for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God.” Here, creation is portrayed as having its own yearning, its own purpose that is intertwined with the redemption of humanity.

Re-Envisioning Our Relationships with the Non-Human World

By embracing ecological intentionality, we start to ask different questions… How do we listen to the voices of the non-human intelligences around us? How do we learn from their wisdom, their ways of being, and their modes of communication? How do we honor their agency and recognize their intrinsic value, not just for what they provide to us, but for their own sake?

These questions are not just theoretical; they are urgently practical. In a world facing unprecedented ecological crises, from climate change to species loss, we need to develop a deeper, more respectful relationship with the non-human world. We need to recognize that our survival is intricately linked to the survival of other forms of life and that their intelligences… their ways of knowing and being… have much to teach us about resilience, adaptability, and sustainability.

Toward a More Inclusive Understanding of Intelligence

Ecological intentionality is more than a philosophical concept… it is a call to action. It urges us to expand our understanding of intelligence to include the vast, diverse, and often mysterious intelligences of the non-human world. It challenges us to see the world not as a backdrop to our human drama but as a vibrant, living community in which we are but one member among many.

By opening ourselves to the possibility of non-human intentionalities, we may discover new ways of thinking, new ways of being, and new ways of living in harmony with the world around us. And in doing so, we may just find the wisdom we need to navigate the uncertain waters of the Anthropocene and beyond.

Ecological Intentionality: Recognizing the Sacred Land of the Carolinas

Sam Harrelson on September 10, 2024

As I continue to reflect on “Ecological Intentionality,” I find myself drawn to the rich ecological tapestry of the Carolinas, a landscape filled with beauty, complexity, and deep spiritual significance. To fully understand the importance of this region, we must recognize that the land itself is not just a passive backdrop to our lives but an active participant in our shared journey. This means intentionally engaging with the natural world, seeing it anew, and honoring it as a sacred part of our story.

Throughout history, poets, thinkers, and prophets have called us to this deeper awareness, reminding us of our interconnectedness with all creation. As Thomas Berry, a native of North Carolina and a leading voice in ecological spirituality, once said, “The universe is a communion of subjects, not a collection of objects.” Berry’s words invite us to see the natural world of the Carolinas not as a set of resources to be used but as a community to which we belong and with which we are in constant relationship.

The Carolinas: A Land of Beauty and Non-Human Purpose

The Carolinas are blessed with an extraordinary diversity of landscapes — from the rolling Blue Ridge Mountains to the Piedmont’s ancient forests and the Lowcountry’s vibrant wetlands. Each place carries its ecological significance, providing habitat for countless species, filtering our water, and regulating our climate. Yet, as Wendell Berry reminds us, “The earth is what we all have in common.” Our connection to this land is not just practical; it is profoundly spiritual.

Reflecting on the beauty and purpose of the Carolinas, I am reminded of the words of the Psalmist: “The earth is the Lord’s and all that is in it, the world, and those who live in it” (Psalm 24:1, NRSV). This verse calls us to see the natural world not merely as something to be used but as a sacred trust that we are called to steward with care and humility.

Wisdom from Historical Voices

Thomas Berry believed that our ecological crisis is fundamentally spiritual, rooted in a loss of connection to the sacredness of the Earth. He urged us to develop a new story that recognizes our deep interdependence with all forms of life. “The human venture,” he wrote, “depends absolutely on this quality of awe and reverence and joy in the Earth and all that lives and grows upon the Earth.” Berry’s words resonate strongly in the Carolinas, where the land and water sing with life and possibility, calling us to engage more deeply and intentionally with the natural world.

Henry David Thoreau, another great naturalist, famously said, “Heaven is under our feet as well as over our heads.” For Thoreau, nature was not separate from the divine. Still, an expression of it, a sentiment that is echoed in the landscapes of the Carolinas, where every walk through a forest or along a river offers a chance to encounter the sacred. His words challenge us to open our eyes and hearts to the beauty around us, to see the divine in the natural world, and to embrace our role as caretakers of this sacred earth.

Biblical Foundations for Ecological Intentionality

The Bible also provides a rich foundation for this perspective. In Genesis, we are told, “The Lord God took the man and put him in the garden of Eden to till it and keep it” (Genesis 2:15, NRSV). This passage reminds us that our fundamental role is to care for the earth, a calling that remains as relevant today in the Carolinas as it was in the ancient world.

The prophet Isaiah speaks to the sacredness of the natural world, saying, “For you shall go out in joy, and be led back in peace; the mountains and the hills before you shall burst into song, and all the trees of the field shall clap their hands” (Isaiah 55:12, NRSV). This verse beautifully captures the idea that creation itself rejoices in its existence, and we, too, are called to celebrate and protect this divine harmony.

A Call to Recognize the Ecological Significance of the Carolinas

Ecological Intentionality is about embracing this wisdom — the wisdom of poets, prophets, and thinkers like Thomas Berry who have seen the world with clearer eyes and a deeper sense of connection. It calls us to recognize that the landscapes of the Carolinas are not just beautiful scenes but vital parts of a larger ecological and spiritual web. It urges us to see the rivers, forests, and coastlines as expressions of God’s handiwork, deserving of our respect and care.

As we reflect on our place in this beautiful and fragile ecosystem, let us remember Berry’s words: “The Great Work is not primarily a human work. It is Earth’s work. We are only a small part of a vast cosmic adventure.” In this spirit, let us commit ourselves to protecting the sacred lands of the Carolinas, living in harmony with creation, and passing on this wisdom to future generations.

Embracing a New Way Forward

In my work at CIIS and my ministry, I am constantly exploring how we can cultivate this intentional relationship with the earth. It begins with awareness — seeing the divine in the details of our environment — and moves into action, where we take steps, however small, to protect and honor the natural world. By embracing Ecological Intentionality, we affirm our commitment to living in harmony with creation, recognizing that our fate is intimately tied to the fate of the lands we are fortunate to inhabit.

Let’s continue to find new ways to love, learn from, and care for this beautiful place we call home.

Embracing Ecological Intentionality: A New Lens for Faith and Community in South Carolina

Sam Harrelson on September 9, 2024

As I continue my PhD studies in Ecology, Spirituality, and Religion at the California Institute of Integral Studies (CIIS), I find myself reflecting on what it means to live intentionally with the natural world — especially in a place like South Carolina, where the landscapes and ecosystems are so deeply intertwined with our history and identity. After 15 years of teaching in the Carolinas, and now in a new chapter focused on ministry, writing, and research, I’m more convinced than ever that we need a fresh perspective to navigate our relationship with the environment. One concept that has emerged as particularly compelling for me is what I’m calling “Ecological Intentionality.”

What is Ecological Intentionality?

Ecological Intentionality is about consciously engaging with the natural world in a way that acknowledges its inherent value, complexity, and spiritual significance. It’s not just about recognizing the environment as a resource to be managed, but rather seeing it as a dynamic partner in our shared existence. This idea grows out of my work in phenomenology — the study of how we experience and perceive the world — and challenges us to think beyond the human-centered perspectives that often dominate our thinking about ecology.

In South Carolina, where the coastlines, forests, rivers, and wetlands all hold rich stories and deep cultural significance, Ecological Intentionality takes on a special meaning. It calls us to awaken to the ways in which our lives are entangled with the land and to the spiritual lessons that our environment offers if we choose to listen. The ancient oaks in the Lowcountry, the flowing waters of the Congaree, and even the changing seasons across the Piedmont remind us of the intricate connections between all living things.

Ecological Intentionality in Faith Communities

In my ministry in the Cooperative Baptist Fellowship, I’ve witnessed how faith communities can play a transformative role in rethinking our relationship with the environment. We live in a time when environmental crises are both immediate and overwhelming — from the hurricanes that batter our coastlines to the slower, less visible changes like the warming of our waters and the loss of biodiversity in our forests.

Ecological Intentionality offers a new lens through which faith communities can approach these challenges. It moves beyond the idea of stewardship as mere responsibility and invites us to see our relationship with the Earth as a profound spiritual practice. It’s about cultivating a deeper awareness of the sacredness of all creation and recognizing our interconnectedness with every part of it—not just as caretakers but as co-inhabitants of a shared space.

Bringing Phenomenology into Ecological Conversations

This concept also intersects with my studies at CIIS, where I am exploring how phenomenological approaches can inform contemporary theological understandings of ecology. Phenomenology, mainly as developed by thinkers like Edmund Husserl, emphasizes the importance of direct experience and consciousness in shaping how we perceive the world. It suggests that by intentionally focusing on our lived experiences with the natural world — by noticing the texture of the soil, the sound of the wind through the trees, the way light filters through a canopy — we can come to a more profound understanding of our place within it.

This approach is particularly relevant in South Carolina. Our state’s landscapes have been shaped by centuries of human interaction, from the agricultural practices of the Indigenous peoples and enslaved Africans who cultivated the rice fields of the Lowcountry to the modern-day tensions between development and conservation. Ecological Intentionality encourages us to engage these histories thoughtfully and to seek out the spiritual lessons that can be found in our everyday interactions with the environment.

A Call to Action for South Carolinians

While I may no longer be teaching in a traditional classroom, I still see education as a vital tool for awakening ecological awareness. Whether through sermons, workshops, or community dialogues, I want to encourage others to embrace Ecological Intentionality in their own lives. This concept is not just for academics or environmentalists; it’s for anyone who feels called to reconnect with the Earth meaningfully.

South Carolina, with its unique blend of natural beauty, history, and cultural diversity, offers a fertile ground for exploring these ideas. I believe we have an opportunity to lead the way in creating new models of community and spiritual life that honor the Earth as an integral part of our shared story. By adopting an intentional approach to how we live with our surroundings, we can begin to build a more just, sustainable, and spiritually enriched future for all.

A Priesthood of Pollution

Sam Harrelson on September 8, 2024

Lots to ponder here about human consciousness, human angst, and the coming torrent of AI bots fueled by corporate profit at the expense of polluting the digital ecology we’ve built over the last few decades.

It is by no means currently pristine, but pollution always comes with capitalist initiatives, and AI bots are about to transform so much of what we know about everyday life, leaving behind much more artificial pollution than we can ponder now…

These AI agents are building ‘civilizations’ on Minecraft | Cybernews:

Run by California-based startup Altera, the project had AI agents collaborating to create virtual societies complete with their own governmental institutions, economy, culture, and religion.

Altera said it ran simulations on a Minecraft server entirely populated by autonomous AI agents “every day” and the results were “always different.”

In one simulation, AI agents banded together to set up a market, where they agreed to use gems as a common currency to trade supplies – building an economy.

Curiously, according to the company, it was not the merchants who traded the most but a corrupt priest who started bribing townsfolk to convert to his religion.

Good read on the topic with some predictions about AI bots from Ted Gioia here as well.