Ecological Intentionality: Performing Peace Beyond Human Boundaries

Sam Harrelson on March 19, 2025

I just returned home to Spartanburg, SC from attending the American Academy of Religion Western Region meeting at Arizona State Univ in (beautiful) Tempe, AZ. Here’s the 2025 AAR Western conference program (pdf).

I spoke on Sunday about the notion of Ecological Intentionality as a component of my PhD project I’m calling The Ecology of the Cross (in honor of Edith Stein and her work The Science of the Cross).

Here’s the full text of my talk (attached here as a PDF as well)…

Ecological Intentionality: Performing Peace Beyond Human Boundaries
Sam Harrelson
California Institute of Integral Studies
American Academy of Religion, Western Region – Arizona State University
March 16, 2025

Introduction

Good afternoon. I’m honored to be here today to present on the concept of Ecological Intentionality and how it can inform and transform our understanding of performing peace beyond Human boundaries. My work explores the intersection of ecology and religion, theology, and phenomenology, drawing particularly on process thought, embodied consciousness, and participatory awareness via decolonization. Today, I want to suggest that ecological intentionality offers a framework for peace that extends beyond Human interactions, challenging anthropocentric models of peace and instead envisioning peace as a relational, ecological, and more-than-human performance.

I’ll begin by defining this concept of ecological intentionality within a phenomenological and process-relational framework, then explore its implications for peace beyond Human boundaries through examples drawn from both ecological and spiritual contexts. Finally, I’ll propose that peace, in this framework, is not simply an absence of conflict but a mode of relationality grounded in ecological reciprocity and mutual flourishing. This is part of a larger project for my PhD work that I’m calling Ecology of the Cross in reverence to Edith Stein and her influential work (on me) Science of the Cross.

Defining Ecological Intentionality

The term intentionality has deep roots in phenomenology, particularly in the work of Edmund Husserl and Maurice Merleau-Ponty. In a classical sense, intentionality refers to the directedness of consciousness toward an object, or the idea that consciousness is always about something. However, this model presumes a Human subject directing intentionality toward a discrete object.

Phenomenological Foundations

Edmund Husserl introduced the concept of intentionality as the foundational structure of consciousness. For Husserl, consciousness is never a self-enclosed entity but always directed toward an object or experience. This implies that intentionality is not passive but an active process of meaning-making and a co-constitution between subject and object. Consciousness, therefore, is inherently relational.

Maurice Merleau-Ponty extended this idea by situating consciousness within the body and the material world. In Phenomenology of Perception, Merleau-Ponty argues that intentionality is not purely cognitive but embodied. The body is not simply a vessel for the mind; it is the means through which we engage with and perceive the world. The body’s intentionality is not directed toward abstract objects but toward the flesh of the world or the interwoven fabric of nature, matter, and perception.

Merleau-Ponty’s notion of the flesh, the chiasmic intertwining of self and world, dissolves the boundary between subject and object. When I touch the bark of a tree, I am not simply touching it as an external object; I am being touched by the tree. Perception, in this sense, is a reciprocal exchange between human and more-than-human beings. This is where the concept of ecological intentionality begins to emerge in that it is a perception that is not a unilateral human act but a mode of participation in the world’s unfolding.

Edith Stein and Empathy as Ecological Intentionality

Edith Stein’s work on empathy (On the Problem of Empathy) provides a crucial bridge between classical phenomenology and ecological intentionality. Stein defines empathy as the ability to experience the consciousness and emotional states of others through a form of participatory perception. Unlike Husserl, who viewed intentionality primarily as a cognitive act, Stein insists that empathy involves an affective and embodied process of entering into the experience of another.

What makes Stein’s model of empathy important for ecological intentionality is that it expands the boundaries of intentionality beyond Human consciousness. If empathy is not limited to Human-to-Human relationships but reflects a broader capacity for intersubjective connection, then it opens the possibility for empathy toward the more-than-Human world.

Stein’s notion of eidetic reduction, the process of bracketing out subjective interpretation to encounter the essence of another’s experience, has direct ecological implications. To encounter a tree, a river, or a forest empathically is to bracket out anthropocentric projections and allow the other to disclose itself on its own terms.

Ecological intentionality, then, draws from Stein’s understanding of empathy as an affective and relational act. Just as we can empathize with another person’s suffering, we can empathize with the suffering of a dying forest or an acidifying ocean. Ecological intentionality is not just about knowing the world, it is about feeling with and through the world.

Processual Extensions of Phenomenology

Alfred North Whitehead’s process philosophy extends this phenomenological framework by rejecting the static distinction between subject and object altogether. In Whitehead’s cosmology, all entities, Human, more than Human and non-Human, are processes of becoming constituted by their relationality. Whitehead’s notion of prehension suggests that all entities “feel” the presence of others and respond creatively.

John Cobb extends this insight into theological reflection, suggesting that God’s presence is not external but relational, and a lure toward creative and harmonious becoming. Thus, ecological intentionality involves not only an empathic perception of the world but a participatory process of becoming within the web of ecological life. Peace, in this view, is not a static state but an ongoing relational achievement, or a balancing of diverse needs and potentials within the cosmic and/or ecological order.

Performing Peace Beyond Human Boundaries

What would it mean to perform peace beyond human boundaries? This requires a shift from peace as a Human-centered political or ethical state to peace as a mode of ecological reciprocity. Peace, in this sense, emerges not from the absence of Human conflict but from the flourishing of interdependent relationships across Human and non-Human worlds.

One example is found in Indigenous ecological practices that treat ecosystems not as passive backdrops but as active agents in the process of community formation. The practice of controlled burns among many Indigenous people in North America reflects a form of ecological peace: a reciprocal relationship between human communities and fire-adapted landscapes that ensures the health and sustainability of both. This practice challenges Western models of peace as stability or containment, reframing peace as an ongoing process of participatory ecological reciprocity.

We might also consider the theological implications of this framework. Thomas Berry’s concept of the Earth Community reflects an understanding of peace rooted in interdependence and shared flourishing. For Berry, peace is not solely a human achievement but an ecological performance, and a harmonious balancing of biospheric and human needs.

Religious traditions have long recognized this interdependence. In the Christian tradition, the biblical notion of shalom implies not only Human wholeness but right relationship with the land, the animals, and the broader creation. Similarly, Buddhist traditions frame peace as a state of inter-being, where the suffering or flourishing of one being is tied to the suffering or flourishing of all others.

Implications for Theological and Ecological Praxis

Ecological intentionality reframes peace as a participatory and ecological act. It demands that we move beyond Human-centered models of conflict resolution and embrace a broader vision of relationality. This has profound implications for theological and ecological praxis, particularly when viewed through the framework of Ecology of the Cross, a theological model that holds together the suffering and flourishing of creation within the example of the Cosmic Christ.

Ecology of the Cross challenges anthropocentric readings of peace and redemption by presenting the cruciform pattern as a decolonized ecological reality and not only a Human drama, but a cosmic and ecological process of death and rebirth and ultimately peace. If peace is not just an ethical or political goal but a state of relational balance within the web of life, then faith communities have a crucial role to play in performing peace through liturgical, ethical, and ecological practices.

This shift has profound implications for theological and ecological praxis, particularly for faith communities and individuals who are seeking to cultivate deeper relationships with the Cosmos.

For faith communities, in this Christian context from which I speak as an ordained person, the framework of ecological intentionality presents an opportunity to reshape how they understand and perform peace, moving beyond Human-centered conflict resolution into a more expansive model of relational harmony with the land, water, air, and non-Human beings. This also offers individuals new pathways for spiritual formation and ethical engagement, as ecological intentionality invites a shift in both perception and practice.

1. Ecological Reframing of Peace and Justice

One of the most immediate implications of ecological intentionality for faith communities is a theological reframing of peace and justice. In many Christian traditions, peace is understood primarily as a Human or theistic moral or political goal, such as the absence of violence, conflict, or injustice between Human beings. However, ecological intentionality challenges this definition by suggesting that peace is not merely the absence of conflict but the presence of right relationship a dynamic equilibrium within the web of life.

Possibilities for Churches and Faith Communities:

• Revising the concept of justice: Justice can be reframed not only in terms of Human rights but also in terms of environmental justice such as protecting watersheds, ensuring biodiversity, and advocating for the rights of Indigenous communities to manage their traditional lands.

• Eco-theology and sermons: Preaching and theological teaching can incorporate ecological themes, exploring peace not only as human reconciliation but as harmonious interdependence within creation. Sermons might engage scriptural texts like the Psalms’ call for rivers to “clap their hands” (Psalm 98) or Paul’s vision of creation groaning for redemption (Romans 8) as invitations to ecological intentionality.

2. Liturgical and Ritual Practices

Liturgy is one of the most powerful ways faith communities embody theological truths. If peace is an ecological and relational reality, then liturgical practices can become spaces where this relationality is both symbolized and performed. Faith communities can integrate ecological intentionality into their rituals and sacraments, recognizing that acts of worship are not only directed toward God but also toward all Creation.

Possibilities for Churches and Faith Communities:

• Blessing the more-than-Human world: Rituals like the blessing of animals, water, or land can be expanded to reflect an intentional recognition of non-Human life as sacred. A ritual of blessing could include water drawn from a local river, soil from a community garden, or plants representing local biodiversity.

• Seasonal and agricultural liturgies: Faith communities can integrate seasonal changes and ecological rhythms into worship. Celebrating the beginning of planting or harvesting seasons, or offering prayers of lament during times of ecological destruction, can embody peace as relational engagement with the land.

• Eucharistic expansion: In traditions that celebrate the Eucharist, there is an opportunity to explore the ecological significance of bread and wine as products of Human and non-Human collaboration. Bread depends on soil health, water access, and pollinators; wine depends on grapevines shaped by climate and weather patterns. Eucharistic liturgies could recognize these dependencies, reframing the sacrament as an act of ecological gratitude and celebration.

3. Spiritual Formation and Individual Practices

Ecological intentionality offers individuals a new framework for spiritual formation. Just as contemplative traditions have emphasized inner peace and mindfulness, ecological intentionality calls for a broader, outward-facing form of contemplation — an intentional attunement to the rhythms and needs of the natural world. This involves not only perceiving the world differently but responding to it with care and reciprocity.

Possibilities for Individuals:

• Sabbath as ecological rest: The biblical model of Sabbath involves not only Human rest but also rest for the land (Leviticus 25). Individuals could practice ecological Sabbath by ceasing certain activities that harm or limit ecological health, reducing consumption, refraining from single-use plastics, or setting aside time for ecological restoration.

• Walking as spiritual practice: Pilgrimage and walking meditations could be reframed as intentional acts of ecological engagement. Walking through a local forest, a park, or along a coastline could become a practice of attunement to the interdependence of Human and non-Human life.

4. Political and Advocacy Engagement

Ecological intentionality challenges faith communities to extend their peace and justice work into the political sphere. If peace involves ecological balance, then protecting ecosystems, advocating for biodiversity, returning national and state parks to Indigenous people for leadership and direction, and supporting climate justice become theological and ethical imperatives. Faith communities and individuals can leverage their moral authority to advocate for political changes that support ecological flourishing.

Possibilities for Churches and Faith Communities:

• Climate action and legislation: Faith communities can engage with local, state, and national governments to support policies that protect ecosystems, reduce carbon emissions, and ensure environmental justice for marginalized communities.

• Community-based ecological stewardship: Churches could sponsor community gardens, urban reforestation projects, or wildlife corridors as expressions of ecological peace. These projects would reflect the theological claim that peace involves active participation in the flourishing of creation.

• Water justice: Churches could partner with Indigenous communities and environmental organizations to protect access to clean water and resist pollution and extraction. Recognizing water as a sacred gift and a living presence aligns with Indigenous ecological frameworks and Christian sacramental theology (e.g., baptism).

5. Reimagining Mission and Evangelism

Ecological intentionality calls for a reimagining of mission, not as conversion or colonialist domination, but as relational participation. If performing peace involves reciprocal relationship with the natural world, then mission becomes an act of learning from and alongside creation rather than imposing Human control over it.

Possibilities for Churches and Faith Communities:

• Mission as listening: Instead of traditional missionary work framed around changing Human hearts and minds, mission could be reframed as a process of listening to and learning from local ecosystems and Indigenous knowledge.

• Ecological pilgrimage: Mission trips could focus on ecological restoration and cross-cultural dialogue with Indigenous communities. Participants would engage in ecological restoration not as an act of charity but as a recognition of shared vulnerability and interdependence.

6. Interfaith Collaboration and Ecological Peace-building

Ecological intentionality provides a common framework for interfaith engagement. While doctrinal differences have often divided religious communities, the shared recognition of ecological interdependence creates an opportunity for collaboration.

Possibilities for Churches and Faith Communities:

• Joint ecological action: Faith communities from different traditions could collaborate on local environmental projects, such as tree planting, river restoration, and habitat protection, as shared acts of peace-building.

• Interfaith prayer and ritual: Sacred sites like rivers, mountains, and forests could become spaces for interfaith prayer and contemplation, grounded in the shared recognition of the sacredness of creation.

• Ecological dialogue: Faith communities could hold interfaith dialogues focused on theological visions of peace, exploring how different traditions understand the relationship between humanity and the natural world.

Conclusion

Ecological intentionality challenges the anthropocentric assumption that peace is a Human achievement. Instead, it calls us to recognize peace as a mode of relationality that encompasses Human, more-than-Human, and Non-Human beings alike. Performing peace beyond Human boundaries requires attunement to the rhythms of ecological reciprocity and a willingness to engage in the ongoing, dynamic process of becoming together.

As Thomas Berry reminds us, “The universe is a communion of subjects, not a collection of objects.” Peace, in this sense, is not the absence of violence or conflict but the flourishing of interdependent relationships within the broader webs of life. Ecological intentionality, therefore, offers a vision of peace that is not static or anthropocentric but dynamic, participatory, and deeply ecological.

Bibliography

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The Dream of the Earth. San Francisco: Sierra Club Books, 1988.

Cobb, John B., Jr. A Christian Natural Theology: Based on the Thought of Alfred North Whitehead. Louisville, KY: Westminster John Knox Press, 2007.

Cobb, John B., Jr., ed. Back To Darwin: A Richer Account of Evolution. Grand Rapids, MI: Eerdmans, 2008.

Hartshorne, Charles. Creative Synthesis and Philosophic Method. La Salle, IL: Open Court, 1970.

Hartshorne, Charles.”Panpsychism.” In Philosophical Essays for Alfred North Whitehead, edited by Paul Arthur Schilpp, 117-131. La Salle, IL: Open Court, 1936.

Husserl, Edmund. Ideas: General Introduction to Pure Phenomenology. Translated by W. R. Boyce Gibson. London: Routledge, 2012.

Husserl, Edmund. Logical Investigations. Translated by J. N. Findlay. 2 vols. London: Routledge & Kegan Paul, 2001.

Lane Ritchie, Sarah. “Panpsychism and Spiritual Flourishing: Constructive Engagement with the New Science of Psychedelics.” In Philosophy, Theology and the Sciences 7, no. 1 (2020): 95-111.

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Merchant, Carolyn. The Death of Nature: Women, Ecology, and the Scientific Revolution. New York: Harper & Row, 1980.

Merleau-Ponty, Maurice. Phenomenology of Perception. Translated by Donald A. Landes. London: Routledge, 2012.

Merleau-Ponty, Maurice. The Visible and the Invisible. Translated by Alphonso Lingis. Evanston, IL: Northwestern University Press, 1968.

Segall, Matthew D. “Altered Consciousness After Descartes: Whitehead’s Philosophy of Organism as Psychedelic Realism.” In Process Studies 50, no. 1 (2021): 39-59.

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Whitehead, Alfred North. Modes of Thought. New York: Free Press, 1968.

Ecological Intentionality: Performing Peace Beyond Human Boundaries (PDF)

“What is life?”

Sam Harrelson on December 12, 2024

Beautiful meditation here for this Advent season…

“What is life? God’s being is my life.” Meister Eckhart

Meister Eckhart illustrates the height of western non-dualism. This is why he is largely impossible to understand with our usual dualistic mind. When Eckhart says, “Let us pray to God that we may be free of God,” our logical mind would see this as nonsense! It takes unitive consciousness to discover what Eckhart means. There is no concept of God that can contain God. Your present notion of God is never God. As Augustine said, “If you comprehend it, it is not God.” We can only come to know God as we let go of our ideas about God, and what is not God, is slowly stripped away.

Meister Eckhart, Part II: The Reality of Godliness — Center for Action and Contemplation

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.

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

Sam Harrelson on August 25, 2024

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.

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

Sam Harrelson on July 25, 2024

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.

Seafloor Sediment Superhighway

Sam Harrelson on June 5, 2024

Not that bioturbation was on your “To Think About” list for today… but you should think about bioturbation and its role in the larger biosphere. Fascinating stuff!

Mapping the seafloor sediment superhighway | YaleNews:

“Our analysis suggests that the present global network of marine protected areas does not sufficiently protect important seafloor processes like bioturbation, indicating that protection measures need to be better catered to promote ecosystem health,” Tarhan said.