Year: 2024

Ecological Intentionality: Recognizing the Sacred Land of the Carolinas

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

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

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. 

Sermon: “Reimagining Sacred Spaces: The Ecological Call in 1 Kings”

I was honored to be asked to preach today at Garden of Grace UCC in Columbia, SC by my favorite pastor, Rev. Merianna Harrelson. I gave a little backstory about my interest and studies in ecology and religion (and why that’s such a fascinating topic) before bringing in our passage from 1 Kings (my favorite biblical book for many reasons). Here’s that passage if you’d like to read along with the sermon text here:

Introduction:

Good morning, Church. It’s a blessing to be with you today in our Garden of Grace as we gather to worship and reflect on God’s presence in our lives. 

I have a seemingly strange background. My background as a classroom teacher is about the interactions of things and how things move. That led to the chance to teach AP Physics, Environmental Science, Life Science, and Earth and Space Science over the years. These are all classes about topics I am deeply fascinated with because of the connections. The other half of my background is theological and spiritual, also focused on connections. 

One of the questions that always seemed to have popped up after a few weeks in the classroom with a new set of students was, “Mr. Harrelson, do you believe in aliens if you are religious and study science?” It’s a great question, and I’d usually use the famous astronomer Carl Sagan’s point that if we’re all alone, it’s a mighty big waste of … space. 

But I’m here to tell you today that we are not alone. We have never been alone. I’m not talking about aliens, but I’m talking about the research that modern science, philosophy, and theology are showing about our concept of intelligence and consciousness. This isn’t just about dolphins, puppies, and whales. We’re seeing data from everywhere that creatures once thought to be non-intelligent are actually intelligent. Plants, trees, bacteria, ants, insects…, and even “non-living” entities are showing surprising data. Water? Could water be “intelligent?”

No, we are not alone. We have just created self-imposed cages around ourselves to make us feel alone. We have hidden behind screens to hide ourselves away from the connection to each other and the Creation. And that’s just how the powers that be want us to be… trapped and ready to buy on demand and stream our health away to fuel systems of spiritual oppression.

Today’s scripture from 1 Kings is a powerful reminder of the sacred spaces that connect us to God and how to overcome this spiritual oppression. As I’ve been preparing this sermon, I’ve been reflecting on how this passage resonates with my current work in ecological theology. As some of you know, I’ve been delving deeply into the intersection of spirituality and ecology. I believe there’s a profound message for us here today, especially as we consider the beauty and challenges of our own environment here in South Carolina.

The passage we read from 1 Kings 8:22-30, 41-43, is part of Solomon’s prayer of dedication for the Temple. This Temple was not just a building; it was the heart of Israel’s spiritual life, a place where the presence of God was believed to dwell among the people. As we think about the significance of this Temple, I invite us to consider the sacred spaces in our own lives—both the ones we build and the ones that have been gifted to us by creation.

I. The Temple as a Sacred Space (1 Kings 8:22-30)

Let’s start by reflecting on the Temple itself. In Solomon’s time, this was a monumental achievement, a physical space where heaven and earth met. The people of Israel believed that God’s presence was uniquely manifest in this place, and they came to it with reverence and awe.

But what makes a space sacred? Is it the stones and the gold, the grandeur of the architecture? Or is it something more? Theologians and scholars have long debated this, but there’s a simple truth that transcends these discussions: a space becomes sacred when it is recognized as a place where God’s presence is honored and felt.

Throughout history, many cultures have recognized natural landscapes as sacred spaces—forests, rivers, mountains—as places where the divine presence is felt. In South Carolina, we are blessed with an abundance of such spaces. Think of the Congaree National Park, with its towering trees and rich biodiversity. Or the peaceful marshlands along our coast, teeming with life. These places, too, are sacred, not because we have built something there, but because they are part of God’s creation, where life thrives, and where we can feel a deep connection to the divine.

As we reflect on Solomon’s Temple, I invite you to consider how we can recognize and honor the sacred spaces in our own environment. How can we approach these natural places with the same reverence that the Israelites brought to the Temple?

II. The Role of the Stranger (1 Kings 8:41-43)

In the second part of our reading, Solomon prays for the foreigner—the stranger—who comes to the Temple. He asks that God hears the prayers of those who are not part of Israel so that “all the peoples of the earth may know your name and fear you.”

This is a radical inclusivity in worship, recognizing that the presence of God is not confined to one people or one place. It’s a powerful reminder that God’s love and presence are for all, and that we are called to welcome the stranger, to extend our care and compassion beyond our immediate community.

There is a deep ecological parallel here. Just as Solomon prays for the foreigner, we must extend our care for creation beyond our immediate environment. The challenges we face—climate change, species loss, pollution—are not confined to one region or one people. They are global challenges that connect us to a larger, global community.

Let me share a story that highlights this connection. In the 13th century, St. Francis of Assisi, a figure well-known for his love of all creatures, referred to the sun, moon, and even death as his “brothers” and “sisters.” He saw all of creation as part of one family, interconnected and equally loved by God. In his famous Canticle of the Sun, he praises God for the elements of creation, recognizing their value not just for humanity but for all life.

Closer to home, we can look to the Gullah/Geechee communities along the South Carolina coast. These communities have long understood the importance of living in harmony with the land and the sea. They’ve worked to protect their environment, recognizing that their culture and spirituality are deeply intertwined with the health of the ecosystems around them.

As we think about the stranger, the foreigner, and the interconnectedness of all creation, let’s ask ourselves: How can we extend our care for the environment to those places and creatures we may never see, but whose well-being is connected to our own?

III. The Call to Reimagine Our Relationship with Creation

This brings us to a crucial point: the call to reimagine our relationship with creation. My own journey in studying ecological theology has led me to explore how ancient and medieval understandings of ecology can inform our current approach to environmental stewardship.

In these earlier times, people often viewed themselves as part of a larger, living world, not separate from it. They understood that their well-being was directly tied to the health of the environment. They saw themselves as participants in creation, not just consumers of it.

In South Carolina, we have a unique opportunity to reimagine our relationship with the natural world. From the urban green spaces here in Columbia to the conservation efforts in our rural areas, we can take steps to protect and restore the environment, not just for our own sake but for the sake of future generations.

One practical way we can do this is by participating in local environmental initiatives. For example, the Congaree Riverkeeper is doing vital work to protect and preserve our rivers. Or consider supporting sustainable agriculture projects that not only provide healthy food but also care for the land.

Another concept that has emerged in my studies is the idea of an “ecological sabbath”—a time to disconnect from the busyness of life and reconnect with nature. This could be as simple as setting aside a few hours each week to spend time outdoors, to walk in the woods, to listen to the birds, and to reflect on our place in the web of life.

IV. Practical Applications: Living Out Our Ecological Spirituality

As we move towards the conclusion of our time together, I want to encourage each of you to think about how you can live out this ecological spirituality in your own lives. Here are a few steps we can take:

  • Explore Natural Areas with Reverence: Spend time in the natural areas around Columbia and South Carolina with a sense of reverence and stewardship. Recognize these spaces as sacred and approach them with care and respect.
  • Support Local Environmental Organizations: Consider getting involved with or supporting local organizations that are working to protect our environment. Groups like the Congaree Riverkeeper or the South Carolina Wildlife Federation are doing important work that we can all support.
  • Practice an Ecological Sabbath: Make time to disconnect from the noise of everyday life and reconnect with nature. Use this time to reflect on your relationship with creation and to seek God’s presence in the natural world. Even here in the scorching heat of Columbia in the Summer, there is God to be found amidst the humidity!

Psalm 84 says, “How lovely is your dwelling place, O Lord of hosts!” This verse reminds us that all of creation is a dwelling place for God, worthy of our respect and care. Whether it’s the towering trees of the Congaree, the rolling hills of the Piedmont, or the quiet marshes of the Lowcountry, these places are all part of God’s creation, and they are all sacred.

Conclusion:

As we close, I want to leave you with this thought: The Temple that Solomon built was a place where heaven and earth met, a place where people could come to feel the presence of God. But we are not limited to finding God’s presence in buildings. The entire earth is a sacred space, a place where we can encounter the divine.

Let us go forth with a renewed commitment to care for the earth as an act of faith, recognizing the sacredness in every part of creation. Let us see ourselves as participants in this beautiful, intricate web of life that God has created, and let us work together to protect and restore the world around us.

Closing Prayer:

Loving God, we thank you for the gift of creation, for the beauty of the earth, and the abundance of life that surrounds us. Help us to see all spaces, both built and natural, as sacred. Guide us in our stewardship of the earth, give us wisdom in our ecological decisions, and deepen our sense of connection to you and to all creation. May we go forth with hearts open to your presence in every corner of the world, committed to caring for your creation as an act of love and worship. In Your holy name, we pray. Amen.

Yale’s Dining Halls Using AI to Minimize Food Waste

Waste watchers: Using AI to minimize food waste in Yale’s dining halls | YaleNews:

Nationally, an estimated 30 to 40% of the food supply is wasted, according to the U.S. Department of Agriculture. And it’s not only the food itself that goes to waste, but the land, water, labor, and energy used to produce it. Food waste is linked to roughly 8% of global emissions. At Yale, food purchases currently account for about 12,500 metric tons of carbon dioxide equivalent, according to the Office of Sustainability.

Thinking Religion 168: Tribalism and Identity with Matthew Klippenstein

Listen Here!

Episode Summary

In this episode of “Thinking Religion,” Sam is joined by Matthew Klippenstein to discuss a wide range of topics, including cultural differences, the development of early Christianities, political dynamics in the USA and Canada, and the philosophical and historical context of monotheism.

Topics Discussed

  1. Cultural Differences and Regional Dialects:
    • Sam and Matthew explore regional cultural differences within the United States, particularly focusing on dialects and food traditions.
    • The significance of regional barbecue styles in South Carolina.
    • Comparison to regional differences in Japan, such as variations in soy sauce.
  2. Early Christianities and Monotheism:
    • Discussion on the origins and development of monotheism in ancient Israel and the influence of early Desert Fathers and Mothers.
    • The role of Josiah’s reforms and the discovery of Deuteronomy in shaping Jewish religious practices.
    • Influence of Platonic philosophy on early Christian thought and the transition from henotheism to monotheism.
  3. Political Dynamics in the USA and Canada:
    • Current political climate in the USA, including the pressures within the Democratic Party for President Biden to step down​ (Politico)​.
    • The complexities of the two-party system in the US and the potential for future changes.
    • Comparison with Canadian politics and the challenges of maintaining political coalitions over long periods.
  4. Philosophical and Sociological Reflections:
    • The concept of tribalism in modern politics and social media’s impact on political identities.
    • Dunbar’s number and its implications for social networks and community sizes.
    • Reflections on the interconnectedness of humanity and the natural world.

Relevant Links

Contact Information

Listener Q&A

  • Have questions or comments about this episode? Leave them in the comments section or reach out to Sam and Matthew directly through their social media profiles.

Europe’s only Indigenous Group and a Growing Recognition of Ecotheology

How Europe’s only Indigenous group is inspiring a greener Christianity:

“Sámi traditions and our practices all have to do with collaboration — with the place, with animals, with everything that grows,” said Lovisa Mienna Sjöberg, a Sámi theologian at the Sámi University of Applied Sciences in Norway. “You should not take more than is your part to take.”

But more than 600 years after their first encounters with missionaries, Sámi communities are also some of northern Europe’s most devoutly Christian. Mixing Indigenous cosmology and ethics with Christian stories, imagery and theology, the Sámi have, over centuries, evolved a multilayered faith of their own, often in the face of bitter oppression and persecution by puritan churches and state authorities.

OpenAI’s Strawberry

Happening quickly…

Exclusive: OpenAI working on new reasoning technology under code name ‘Strawberry’ | Reuters:

The document describes a project that uses Strawberry models with the aim of enabling the company’s AI to not just generate answers to queries but to plan ahead enough to navigate the internet autonomously and reliably to perform what OpenAI terms “deep research,” according to the source. This is something that has eluded AI models to date, according to interviews with more than a dozen AI researchers.

AI’s Awful Energy Consumption

Be mindful and intentional with technology tools…

Google and Microsoft report growing emissions as they double-down on AI : NPR:

“One query to ChatGPT uses approximately as much electricity as could light one light bulb for about 20 minutes,” he says. “So, you can imagine with millions of people using something like that every day, that adds up to a really large amount of electricity.”

What is Slop?

This is a fantastic post from Garbage Day (a newsletter I always enjoy) on the concept of “slop.” If you haven’t already, you will probably hear that term in various contexts soon (if you’re on Facebook, you’ve probably encountered “AI Slop” from weirdly generated pictures of Jesus at a poker match with dogs, etc).

The basic concept is that we’re all doing the work of content production as once mainstreamed media continues to crumble and (d)evolve as studios, businesses, influencers, and record labels struggle for relevancy. However, your 100 posts that are fully SEO friendly with the right hashtags and AI-generated thoughts to promote your new business or side hustle are just… noise.

“Slop,” if you will. Like Taylor Swift Slop when she churns out alternative versions of her songs.

Slop isn’t inherently negative, but it’s not doing much to further the discovery or memory of your brand (whether you’re marketing a business or posting images from your vacation on your Reels). 

Intentional Marketing will be a buzzword as we lurch towards election season and the Fall here in the USA if not well into 2025. Don’t post more. Post better and consume intentionally to decrease the slop effect.

More slop for the void:

The fix for all of this seems obvious and, unfortunately, impossible, at least right now. It has to come from us, the user, the viewer, the consumer, and there’s a lot of us now. We have to be the ones to demand that we all make less, aim smaller, be more deliberate about what we consume, and find new ways of funding — and distributing — what we do make.