Category: Religion

The Power of Water in Religious Networks and Creation Panel

Here’s the video of a panel I was honored to moderate last week for California Institute of Integral Studies’ Ecology, Spirituality, and Religion’s “Religion and Ecology Summit.”

I thought the panel (as well as the other panels!) were fantastic and I’m still taking notes from the presentation for my own research.

Thanks to Prof. Elizabeth Allison and Charlie Forbes for all of their hard work and time on putting the Summit together.

“2025 Religion and Ecology Summit Hosted by the Ecology, Spirituality, and Religion Program at the California Institute of Integral Studies April 21-23, 2025

The Power of Water in Religious Networks and Creation Panel Description: This panel brings together theologians, anthropologists, and scholars of religion to explore how water shapes sacred narratives, spiritual practices, and ecological wisdom across traditions. Together, these voices offer a powerful reflection on how water flows through religion, culture, and creation.

Reverend Dr. Brian Fiu Kolia Malua Theological College “The Power and Politics of Water: A Riverine Re-reading of Naaman’s Cleansing in 2 Kings 5”

Rabbi Dr. Ariel Mayse Stanford University “The Headwaters of Theology: Reflections on Water in Jewish Law and Thought”

Dr. Stephen Lansing Santa Fe Institute “A Letter to the Future from Bali’s Subaks”

Michelle Boyle California Institute of Integral Studies “Sacred Source: Culture and Spirit in the Valleys of the Po River Tributaries”

Dr. Willis Jenkins University of Virginia “Designing Research with Sacred Waters: Interdisciplinary Labs for Integrative Understandings”

Moderated by: Reverend Sam Harrelson California Institute of Integral Studies”

Deterioration of the Human and Remembering Pope Francis

I’ve been watching some coverage of Pope Francis’ passing this morning and I keep asking out loud, “Why isn’t anyone talking about Laudato Si??”

This feels like such a dark day, just a few hours after we Christians celebrated Easter. I pray that we all have the power to speak up about the importance of integral ecologies and the ecology of the cross in the coming days/weeks/months/years as technocratic oligarchic capitalistic interests will surely challenge the concept Francis championed…

I’m thankful for Bill McKibben to pointing out this aspect of Francis’ legacy…

Pope Francis and the Sun – by Bill McKibben:

The ecological problems we face are not, in their origin, technological, says Francis. Instead, “a certain way of understanding human life and activity has gone awry, to the serious detriment of the world around us.” He is no Luddite (“who can deny the beauty of an aircraft or a skyscraper?”) but he insists that we have succumbed to a “technocratic paradigm,” which leads us to believe that “every increase in power means ‘an increase of “progress” itself’
as if reality, goodness and truth automatically flow from technological and economic power as such.” This paradigm “exalts the concept of a subject who, using logical and rational procedures, progressively approaches and gains control over an external object.” Men and women, he writes, have from the start

“intervened in nature, but for a long time this meant being in tune with and respecting the possibilities offered by the things themselves. It was a matter of receiving what nature itself allowed, as if from its own hand.”

In our world, however, “human beings and material objects no longer extend a friendly hand to one another; the relationship has become confrontational.” With the great power that technology has afforded us, it’s become

“easy to accept the idea of infinite or unlimited growth, which proves so attractive to economists, financiers and experts in technology. It is based on the lie that there is an infinite supply of the earth’s goods, and this leads to the planet being squeezed dry beyond every limit.”

The deterioration of the environment, he says, is just one sign of this “reductionism which affects every aspect of human and social life.”

Thinking Religion 169: The Theology of Trees

Here’s the new episode of the next season of my Thinking Religion podcast. This season is titled Rooted in Mystery: The Rewilding of Thinking Religion.

It’s a short episode, and this season will have a few longer episodes as I unpack some of the ideas I’ve been working on in the braids that combine theology, ecology, intentionality, faith, family, and life.

But let’s start with this one and this question… What would change if you believed the world was watching you with love?

Phenomenology of Jesus’ Temptation

Powerful words from one of my favorite theologians, Guy Sayles, here


The Temptation to Deny Jesus – From The Intersection:

It would be a mistake to think that Jesus faced this temptation only once. It came to him over and over, as he decided, under the continuing pressures of opposition, misunderstanding, and violent threats, how to remain faithful, above all, to “the kingdom of God and God’s righteousness” (Matthew 6:33). We live in a time when many followers of Jesus opt for authority and glory, power and celebrity, even though it means doing what Jesus never did: striking expedient compromises with evil. For us to resist such alluring bargains, we need the community of Jesus and his friends to put steel in our backbones and love in our hearts—to help us remember that only the God Jesus loved is worthy of our worship and obedience.

I have lots more to say on the topic of Jesus’ temptation “in the wilderness” and have heard so many bad sermons on this passage! Sayles post here is the opposite of that and well worth your time to read and reflect upon.

Isaiah 43, Ecology, and the “New Thing” God Is Doing

One of the most inspiring aspects of my studies in Ecology, Spirituality, and Religion as a PhD student (even at 46, we new students can be inspired!) has been deeply exploring and reflecting on how ancient texts speak directly into our modern ecological context. Although the Hebrew Bible / Old Testament is ancient in his authorship and structures, passages like Isaiah 43 continue to spark deep conversations about our relationship with the land, with animals, and with the Creator.

Merianna and I are still figuring out our church situation after moving back here to Spartanburg this fall. With a hurricane, professional career changes, new schools, new routines, new roads and trails and parks to explore, and this week’s snow storm under our belt, we’ve had quite the process of figuring out which faith community we’re being called to ultimately join. There are many solid contenders and each have their own strengths, connections, histories, and pulls. I don’t want to label this process “chruch shopping” as that seems gross and capitalistic to think of such a prayerful process something akin to picking out new pants or a new car.

This morning we attended The Episcopal Church of the Advent, which is a lovely campus and congregation. There are some familiar faces there from our time in Spartanburg previously as well as Merianna’s cousin who is a Priest there. As a Baptist, I’ve always found Episcopal liturgy beautiful and moving if not something out of a Hollywood movie showing what church should “feel” like in its setting and order of worship (that’s not meant as a slight by any means). Part of the worship this morning included a reading of Isaiah 43, and I was glad to have the chance to make some notes in the bulletin on the connections between my own studies in Religion, Spirituality, and Ecology with that passage and how it “fit” into a service commemorating the Baptism of Jesus by John (also a fellow Baptist who shared my righteous indignation about society in general).

Isaiah 43 is typically read as a promise of deliverance to a weary people and a “nation” of Israel. God is reminding Israel that they have been created, redeemed, and will be guided through fire and water. But there’s an ecological dimension to these verses that also calls us to see more than a metaphor about a “nation” (I use that term loosely as there were no nations as we think of them – or did think of them) or group of people being tested. When we consider Isaiah’s imagery of turning deserts into fertile gardens and making a way in the wilderness, we recognize a God who is intimately involved not just with people’s well-being but with the healing of the land itself.

From an ecotheological perspective, this passage offers hope that God’s plans for restoration isn’t limited to saving souls or guiding humanity alone; it encompasses rivers, deserts, and all of creation. That’s a powerful message today as we wrestle with climate crisis, habitat loss, and the fragility of life on our planet from Hurricane Helene’s devastation here and in our beloved Western North Carolina to the ongoing situation of California’s wildfires

In my Christian tradition, salvation is often taught as a personal or communal experience and is God’s intervention in human affairs for the sake of our redemption (again, we Baptists love to talk about salvation and redemption!). Yet, Isaiah 43 suggests a broader and more holistic narrative. God’s redemptive mission includes making rivers spring forth in parched landscapes, reimagining deserts as places teeming with life. This isn’t just about human salvation and all that it implies such as our species being somehow distinct or alien to our surrounding ecologies.

Where many of us have learned about salvation exclusively as a human-centered event, Isaiah’s words remind us that nature isn’t an afterthought in the Creator’s plan. Humanity and the environment are woven together in this tapestry of divine renewal that can be extended to concepts like our own baptisms. Instead of picturing a future rescue from a doomed earth, this passage hints at a glorious transformation that involves all of the earth itself.

We are, in a very real sense, co-participants with God and the land and sea and rivers and creatures and soil and all things in the ongoing act of creation.

Isaiah 43 aligns beautifully with that perspective. God’s pledge to “do a new thing” signals a broader cosmic renewal. Some theologians see this as a foundational text for talking about ecological hope. If the prophetic imagination envisions deserts blossoming and creation singing for joy, we’re invited, maybe even obligated I dare say, to participate in nurturing that vision. If it’s in the Bible, then it must be true, right? I’m just using my Baptist toolbox here.

Reflecting on Isaiah 43 also invites us to reconsider our responsibility as “stewards” (again, that is a loaded term that needs to be unpacked in a different post) of creation as set forth over and over again in the Old and New Testaments since the beginning in Genesis. If we believe the land is part of God’s redemptive plan, then our everyday actions, how we treat the environment, engage in sustainable living, advocate for just policies and ethical considerations of both the human and non-human, become acts of worship and devotion.

Isaiah’s words, “Behold, I am doing a new thing; now it springs forth, do you not perceive it?” (43:19), continues to challenge me. In the face of environmental degradation, such as deforestation, overfishing, or global warming causing actions such as our cars, paving over nature with petroleum products that burn petroleum in the manifest destiny of “progress,” this verse holds out a hopeful expectation. God is still active, still creating pathways in the wilderness, still nourishing deserts into blossoming landscapes (and not just paving over them).

The question then becomes: Do we have the eyes to perceive it? In a world that can feel increasingly cynical about the fate of our planet, Isaiah 43 reminds us to look deeper. Renewal might be slow, but it is happening, and we can either join in or stand by and not fulfill our duty and ethical demands as we so often do (I’m being cynical).

Ultimately, Isaiah 43 offers more than a comforting word to a people in exile. It’s a biblical rallying cry and a still small voice for those of us who believe that spiritual transformation isn’t separate from ecological transformation. The same divine force that wills rivers in the desert also wills flourishing life for the ecosystems we depend upon.

My hope, both as a student of theology fascinated by the Old Testament and as someone immersed in the study of ecology, spirituality, and religion, is that these ancient words continue to point us toward a deeper reverence for creation and a stronger commitment to stewardship. In the grand narrative of redemption, the desert isn’t forgotten. Neither are the forests, nor the oceans, nor the skies. Even the mosquitos and gnats have a part to play.

God’s “new thing” involves all of it, and each of us has a place in that unfolding story.

Isaiah 43

But now thus says the Lord,
   he who created you, O Jacob,
   he who formed you, O Israel:
Do not fear, for I have redeemed you;
   I have called you by name, you are mine.
2 When you pass through the waters, I will be with you;
   and through the rivers, they shall not overwhelm you;
when you walk through fire you shall not be burned,
   and the flame shall not consume you.
3 For I am the Lord your God,
   the Holy One of Israel, your Saviour.
I give Egypt as your ransom,
   Ethiopia* and Seba in exchange for you.
4 Because you are precious in my sight,
   and honoured, and I love you,
I give people in return for you,
   nations in exchange for your life.
5 Do not fear, for I am with you;
   I will bring your offspring from the east,
   and from the west I will gather you;
6 I will say to the north, ‘Give them up’,
   and to the south, ‘Do not withhold;
bring my sons from far away
   and my daughters from the end of the earth—
7 everyone who is called by my name,
   whom I created for my glory,
   whom I formed and made.’


8 Bring forth the people who are blind, yet have eyes,
   who are deaf, yet have ears!
9 Let all the nations gather together,
   and let the peoples assemble.
Who among them declared this,
   and foretold to us the former things?
Let them bring their witnesses to justify them,
   and let them hear and say, ‘It is true.’
10 You are my witnesses, says the Lord,
   and my servant whom I have chosen,
so that you may know and believe me
   and understand that I am he.
Before me no god was formed,
   nor shall there be any after me.
11 I, I am the Lord,
   and besides me there is no saviour.
12 I declared and saved and proclaimed,
   when there was no strange god among you;
   and you are my witnesses, says the Lord.
13 I am God, and also henceforth I am He;
   there is no one who can deliver from my hand;
   I work and who can hinder it?


14 Thus says the Lord,
   your Redeemer, the Holy One of Israel:
For your sake I will send to Babylon
   and break down all the bars,
   and the shouting of the Chaldeans will be turned to lamentation.*
15 I am the Lord, your Holy One,
   the Creator of Israel, your King.
16 Thus says the Lord,
   who makes a way in the sea,
   a path in the mighty waters,
17 who brings out chariot and horse,
   army and warrior;
they lie down, they cannot rise,
   they are extinguished, quenched like a wick:
18 Do not remember the former things,
   or consider the things of old.
19 I am about to do a new thing;
   now it springs forth, do you not perceive it?
I will make a way in the wilderness
   and rivers in the desert.
20 The wild animals will honour me,
   the jackals and the ostriches;
for I give water in the wilderness,
   rivers in the desert,
to give drink to my chosen people,
21   the people whom I formed for myself
so that they might declare my praise.


22 Yet you did not call upon me, O Jacob;
   but you have been weary of me, O Israel!
23 You have not brought me your sheep for burnt-offerings,
   or honoured me with your sacrifices.
I have not burdened you with offerings,
   or wearied you with frankincense.
24 You have not bought me sweet cane with money,
   or satisfied me with the fat of your sacrifices.
But you have burdened me with your sins;
   you have wearied me with your iniquities.

“What is life?”

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

Trees and a Renewal of Hope During Advent

We Christians are in the season of chopping down fir trees and bringing them into our homes so that we can adorn them with ornaments, sentiments, and lights (our family prefers color lights, but my beloved Mom prefers white lights).

In the midst of that, here’s a beautiful piece about the role that our plant partners can play in our own mindsets as we continue to recover from Hurricane Helene here in the Upstate of SC and in Western NC.

Conservation Corner: In times of tumult, plant trees to renew hope (Spartanburg Herald-Journal):

Would you believe me if I told you that even before the recent tropical storm damage, Charlotte and Atlanta maintain a higher tree canopy percentage than Spartanburg and Greenville?

Planting trees is a belief in, and a faith act for a better future. One does not plant a tree believing hope is lost for the next generation. Since that first Arbor Day, countless trees have been planted by millions of students, teaching the eternal importance of this tradition.

Ecological Consciousness: A Phenomenological Approach

We face a troubled relationship with the Creation. From plastics to pollution to the impacts on our climate, it cannot be argued that we live harmoniously with nature. The very concept of living harmoniously in an ecological system stands in direct conflict with our lived experience of modern conviences and technology. This troubled relationship stems not only from industrial practices or consumption patterns but from a fundamental disconnect in how we perceive and relate to the natural world. The framework of phenomenology, the philosophical study of conscious experience, offers a powerful framework for reimagining this relationship and cultivating an “ecological consciousness” (Merleau-Ponty 1968, 123).

The Embodied Experience of Nature

At the heart of this approach lies Maurice Merleau-Ponty’s concept of embodied consciousness. Our bodies are not separate from the environment but are deeply enmeshed within it. When we walk barefoot through a forest, the sensation of soil beneath our feet, the scent of pine needles, and the filtered sunlight through the leaves are not merely external stimuli—they are part of our lived experience. This embodied understanding challenges the traditional Western view of nature as something “out there” to be observed, analyzed, and controlled. Instead, it redefines our connection to nature as one of reciprocity and participation (Merleau-Ponty 1962, 239).

Living Ecological Consciousness

The Gullah-Geechee communities of the southeastern United States provide a compelling example of this phenomenological approach in practice. Their traditional ecological knowledge demonstrates a lived understanding of environmental interconnectedness (Goodwine 1998, 31). The Gullah people’s relationship with coastal landscapes, from their sustainable fishing practices to their agricultural methods, reflects a deep awareness of natural cycles and an embodied connection to the land. Their traditional practices of root medicine, crop rotation, and seasonal harvesting exemplify a way of knowing that transcends the subject-object divide common in Western thought (Goodwine 1998, 42).

From Theory to Practice

This phenomenological perspective transforms how we might approach environmental stewardship. Instead of seeing trees merely as carbon sinks or resources to be extracted, we begin to experience them as living presences with which we share our world. This shift in consciousness carries practical implications for conservation efforts and environmental policy (Abram 2011, 45).

Consider how Gullah communities design and maintain their living spaces. Gardens aren’t merely decorative or utilitarian—they’re spaces of cultural memory and ecological relationship. Traditional Gullah yard designs incorporate both practical and spiritual elements, creating spaces that nurture both human and non-human life. These practices offer valuable insights for modern urban planning and conservation efforts, serving as examples of how to design public spaces that foster ecological awareness and community cohesion (Goodwine 1998, 57).

Toward an Ecological Future

The development of ecological consciousness requires moving beyond the extractive mindset that sees nature as a mere resource to be managed. By recognizing our fundamental interconnection with the natural world, we open possibilities for more sustainable and harmonious ways of living (Nishida 1990, 63). The Gullah example shows us that this isn’t merely theoretical—it’s a practical, lived reality that can inform everything from personal choices to community environmental initiatives.

Through this phenomenological approach to ecology, we can work toward a cultural transformation that emphasizes interconnectedness and care over domination and extraction. The path forward lies not in abstract environmental policies alone, but in rekindling our embodied relationship with the natural world. Ultimately, ecological consciousness means seeing ourselves as part of the web of life, capable of empathy not only toward our fellow humans but toward all forms of existence (Merleau-Ponty 1968, 149).

References (if you’d like to do some more reading on the subject!):

Abram, David. Becoming Animal: An Earthly Cosmology. New York: Pantheon Books, 2011.

Goodwine, Marquetta L. The Legacy of Ibo Landing: Gullah Roots of African American Culture. Atlanta: Clarity Press, 1998.

Merleau-Ponty, Maurice. Phenomenology of Perception. Translated by Colin Smith. London: Routledge, 1962.

Merleau-Ponty, Maurice. The Visible and the Invisible. Edited by Claude Lefort, translated by Alphonso Lingis. Evanston: Northwestern University Press, 1968.

Nishida, Kitaro. An Inquiry into the Good. Translated by Masao Abe and Christopher Ives. New Haven: Yale University Press, 1990.

How Churches Can Integrate Ecology into Ministries

My PhD studies at the California Institute of Integral Studies this fall as well as working with incredible scholars in the field of Ecology and Religion have deepened my understanding of ecological issues and reinforced my belief that the Church must be at the forefront of ecological discussions and action in their ministries and community roles. My field of Ecology and Religion is, of course, concerned with processes and theories around this push, but I often hear church leaders confused about where to start with real and actualized implementation of emphasis or programs around ecological concerns or issues. 

Connected with that is a real blurring of understanding about the terms “environmental” and “ecological” because of the fairly newness of “Ecology and Religion” as a field of study and practice as well as the fact that most seminaries don’t require much in the way of coursework around ecological issues (though that is changing across the North and South America, Africa, Asia, and Europe (I’m not aware of programs in Australia but I’m sure they exist). 

First, For those seeking answers on how to include ecological concerns or awareness into ministries, I highly recommend picking up a copy of John Grim and Mary Evelyn Tucker’s important work “Ecology and Religion.” Grim and Tucker were instrumental in establishing the field of Ecology and Religion with a series of conferences at Harvard in the 1990s, followed by the establishment of Yale’s Forum on Religion and Ecology (sadly, it was instituted a few years after I graduated there in 2002 but I was able to take several ethics courses and classes on phenomenological philosophical considerations that grew this spark of passion). 

“Amid the challenges of modernity and the growing environmental crises, the ecological dimensions of religions are becoming clearer. Scientists and policymakers, along with religious practitioners and scholars, recognize that religions have shaped views of nature for millennia. Simultaneously, religions themselves have been formed by their interactions with landscapes and the life therein. This is what we will explore as religious ecologies (Tucker and Grim 2014, 1–2).”

By embracing ecological considerations, churches can fulfill their calling to be caretakers of God’s creation, promoting a message of hope and restoration in a world that desperately needs it.

Churches have a unique position of influence and can lead by example in the following ways:

Education and Awareness: Hosting seminars and Bible studies on environmental stewardship can enlighten congregations about the spiritual imperative to care for creation.

Sustainable Practices: Simple changes like adopting energy-efficient systems, reducing waste, and supporting sustainable agriculture can make a significant impact.

Community Engagement: Collaborating with local environmental groups for clean-up drives or tree-planting events fosters community spirit and environmental responsibility.

Advocacy: Churches can use their voices to support policies that protect the environment, emphasizing that ecological care is a matter of faith and moral duty.

This is a rapidly developing and fascinating field of integrated studies and methodologies. Churches and church leaders would be wise to explore ecological (and decolonial) methodologies of worship and to become community examples. Wide-ranging concern in the wake of Hurricane Helene, heat outbreaks, unusual weather patterns, and an awakening of ecological consciousness in the mainstream culture despite political divides are at the forefront of many peoples’ minds these days as they contemplate their faiths and spiritualities. 

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.