Gary Perez and Matilde Torres—leaders in the Lipan-Apache Native American Church—challenged the City’s $7.75 million renovation of Brackenridge Park, alleging the work would destroy the “spiritual ecology” of their sacred riverbend by removing heritage cypress trees and deterring the migratory cormorants central to their creation story…
…Guideposts for Native and minority faith claims: The decision elevates the evidentiary threshold for showing a substantial burden where the state acts on its own land. Litigants must document direct, site-specific prohibitions rather than ecological or aesthetic degradation alone…
…Texas’s pandemic-era Religious-Services Clause, while “absolute and categorical,” is geographically—and now judicially—confined; policy makers retain authority to manage parks, rivers, and historic landmarks even when such management displeases worshippers…
I wonder how the decision would have fallen had this been in a “Christian” (under Texas-understanding) context…
For example, a pastor should be able to endorse a political candidate in a sermon, but not if that sermon is posted on a church website. Nor should the pastor’s church be allowed to publicly campaign for a candidate.
I’m back with Matthew Klippenstein this week. Our episode began with a discussion about AI tools and their impact on research and employment, including experiences with different web browsers and their ecosystems. The conversation then evolved to explore the evolving landscape of technology, particularly focusing on AI’s impact on web design and content consumption, while also touching on the resurgence of physical media and its cultural significance. The discussion concluded with an examination of Mary Shelley’s “Frankenstein” and its relevance to current AI discussions, along with broader themes about creation, consciousness, and the human tendency to view new entities as either threats or allies.
Matthew and Sam discussed Sam’s paper and the use of AI tools like GPT-5 for research and information synthesis. They explored the potential impact of AI on employment, with Matthew noting that AI could streamline information gathering and synthesis, reducing the time required for tasks that would have previously been more time-consuming. Sam agreed to send Matthew links to additional resources mentioned in the paper, and they planned to discuss further ideas on integrating AI tools into their work.
Browser Preferences and Ecosystems
Sam and Matthew discussed their experiences with different web browsers, with Sam explaining his preference for Brave over Chrome due to its privacy-focused features and historical background as a Firefox fork. Sam noted that he had recently switched back to Safari on iOS due to new OS updates, while continuing to use Chromium-based browsers on Linux. They drew parallels between browser ecosystems and religious denominations, with Chrome representing a dominant unified system and Safari as a smaller but distinct alternative.
AI’s Impact on Web Design
Sam and Matthew discussed the evolving landscape of technology, particularly focusing on AI’s impact on web design, search engine optimization, and content consumption. Sam expressed excitement about the new iteration of web interaction, comparing it to predictions from 10 years ago about the future of platforms like Facebook Messenger and WeChat. They noted that AI agents are increasingly becoming the intermediaries through which users interact with content, leading to a shift from human-centric to AI-centric web design. Sam also shared insights from his personal blog, highlighting an increase in traffic from AI agents and the challenges of balancing accessibility with academic integrity.
Physical Media’s Cultural Resurgence
Sam and Matthew discussed the resurgence of physical media, particularly vinyl records and CDs, as a cultural phenomenon and personal preference. They explored the value of owning physical copies of music and books, contrasting it with streaming services, and considered how this trend might symbolize a return to tangible experiences. Sam also shared his interest in integral ecology, a philosophical approach that examines the interconnectedness of humans and their environment, and how this perspective could influence the development and understanding of artificial intelligence.
AI Development and Environmental Impact
Sam and Matthew discussed the rapid development of AI and its environmental impact, comparing it to biological R/K selection theory where fast-reproducing species are initially successful but are eventually overtaken by more efficient, slower-reproducing species. Sam predicted that future computing interfaces would become more humane and less screen-based, with AI-driven technology likely replacing traditional devices within 10 years, though there would still be specialized uses for mainframes and Excel. They agreed that current AI development was focused on establishing market leadership rather than long-term sustainability, with Sam noting that antitrust actions like those against Microsoft in the 1990s were unlikely in the current regulatory environment.
AI’s Role in Information Consumption
Sam and Matthew discussed the evolving landscape of information consumption and the role of AI in providing insights and advice. They explored how AI tools can assist in synthesizing large amounts of data, such as academic papers, and how this could reduce the risk of misinformation. They also touched on the growing trend of using AI for personal health advice, the challenges of healthcare access, and the shift in news consumption patterns. The conversation highlighted the transition to a more AI-driven information era and the potential implications for society.
AI’s Impact on White-Collar Jobs
Sam and Matthew discussed the impact of AI and automation on employment, particularly how it could affect white-collar jobs more than blue-collar ones. They explored how AI tools might become cheaper than hiring human employees, with Matthew sharing an example from a climate newsletter offering AI subscriptions as a cost-effective alternative to hiring interns. Sam referenced Ursula Le Guin’s book “Always Coming Home” as a speculative fiction work depicting a post-capitalist, post-extractive society where technology serves a background role to human life. The conversation concluded with Matthew mentioning his recent reading of “Frankenstein,” noting its relevance to current AI discussions despite being written in the early 1800s.
Frankenstein’s Themes of Creation and Isolation
Matthew shared his thoughts on Mary Shelley’s “Frankenstein,” noting its philosophical depth and rich narrative structure. He described the story as a meditation on creation and the challenges faced by a non-human intelligent creature navigating a world of fear and prejudice. Matthew drew parallels between the monster’s learning of human culture and language to Tarzan’s experiences, highlighting the themes of isolation and the quest for companionship. He also compared the nested storytelling structure of “Frankenstein” to the film “Inception,” emphasizing its complexity and the moral questions it raises about creation and control.
AI, Consciousness, and Human Emotions
Sam and Matthew discussed the historical context of early computing, mentioning Ada Lovelace and Charles Babbage, and explored the theme of artificial intelligence through the lens of Mary Shelley’s “Frankenstein.” They examined the implications of teaching AI human-like emotions and empathy, questioning whether such traits should be encouraged or suppressed. The conversation also touched on the nature of consciousness as an emergent phenomenon and the human tendency to view new entities as either threats or potential allies.
Human Creation and Divine Parallels
Sam and Matthew discussed the book “Childhood’s End” by Arthur C. Clark and its connection to the film “2001: A Space Odyssey.” They also talked about the origins of Mary Shelley’s “Frankenstein” and the historical context of its creation. Sam mentioned parallels between human creation of technology and the concept of gods in mythology, particularly in relation to metalworking and divine beings. The conversation touched on the theme of human creation and its implications for our understanding of divinity and ourselves.
Robustness Over Optimization in Systems
Matthew and Sam discussed the concept of robustness versus optimization in nature and society, drawing on insights from a French biologist, Olivier Hamant, who emphasizes the importance of resilience over efficiency. They explored how this perspective could apply to AI and infrastructure, suggesting a shift towards building systems that are robust and adaptable rather than highly optimized. Sam also shared her work on empathy, inspired by the phenomenology of Edith Stein, and how it relates to building resilient systems.
Efficiency vs. Redundancy in Resilience
Sam and Matthew discussed the importance of efficiency versus redundancy and resilience, particularly in the context of corporate America and decarbonization efforts. Sam referenced recent events involving Elon Musk and Donald Trump, highlighting the potential pitfalls of overly efficient approaches. Matthew used the historical example of polar expeditions to illustrate how redundancy and careful planning can lead to success, even if it means being “wasteful” in terms of resources. They agreed that a cautious and prepared approach, rather than relying solely on efficiency, might be more prudent in facing unexpected challenges.
Frankenstein’s Themes and Modern Parallels
Sam and Matthew discussed Mary Shelley’s “Frankenstein,” exploring its themes and cultural impact. They agreed on the story’s timeless appeal due to its exploration of the monster’s struggle and the human fear of the unknown. Sam shared personal experiences teaching the book and how students often misinterpret the monster’s character. They also touched on the concept of efficiency as a modern political issue, drawing parallels to the story’s themes. The conversation concluded with Matthew offering to share anime recommendations, but they decided to save that for a future discussion.
Fun list here from Pseudo-Dionysis (I’m a fan with my philosophical ecological thinking, btw) to Meister Eckhardt to Kafka DeLillo)… I should make a list like this.
Meister Eckhardt was a German Catholic monk in the 11th century influenced by Pseudo-Dionysius. His writings were condemned by the church as heresy but found a fan centuries later in Martin Heidegger, which makes sense. Eckhardt’s commentaries on God and scripture are dense and recursive, breaking ideas into component parts, placing them onto higher and lower planes, making hierarchies and triads out of them until eventually becoming something like an investigation into being and nothingness themselves. Occasional gnomic jewels emerge from the tangle: “God is a word, a word unspoken.” “God is a word that speaks itself.” The mobius-thinking at times almost seems like Medieval Zen, what with the emphasis on emptiness and silent meditation, and in fact that was what the Church fathers objected to most: too much quiet, solitary contemplation, not enough pious instruction.
Give yourself 10 mins today to stare at Bosch’s work and learn a little about yourself, the world, consciousness, and projection (not a bad use of just 10 mins of your day instead of doomscrolling Reels or TikTok)…
Today, we bring you another focus challenge, in which we invite you to spend uninterrupted time looking at one piece of art. This one is a 500-year-old, three-paneled triptych by the Dutch painter Hieronymus Bosch.
As we’ve mentioned, initially models will go into these discussions of consciousness that get increasingly philosophical. And so at that point you could imagine, if that’s the thing that is just straightforwardly getting reinforced, then you might expect just increasingly deep philosophical discussions of consciousness.
But we do in fact see these phase changes, where there will be relatively normal, coherent discussions of consciousness, to increasingly speculative discussions, to the kind of manic bliss state, and then to some kind of calm, subtle silence — emptiness. And I think it’s quite interesting that we see the phase changes that we do there as opposed to just some much more straightforward running down a single path.
The English translation published on his website said the search for his successor will be carried out by The Gaden Phodrang Trust, a religious body of Buddhist monks who are part of the office of the Dalai Lama in India.
In what appears to be a nod to China, the statement adds that “no one else has any such authority to interfere in the matter.” China has stated that it alone has the authority to appoint the next leader of Tibetan Buddhism. Tibet is an autonomous region controlled by China…
… The Tibetan spiritual leader had previously speculated that his successor might be an adult, could be an “attractive” woman, or there might not be one at all. In his recently released book Voice for the Voiceless, he said that the new Dalai Lama will be born “in the free world” and outside of China.
Today, I presented this paper at the International Society for the Study of Religion, Nature, and Culture’s 2025 conference titled “Crossing Borders, Transgressing Boundaries: Religion, Migration, and Climate Change.”
Here is the abstract of my paper, followed by the full paper below, as well as the slides to help those who enjoy such…
“This paper proposes a fresh theological framework for addressing climate-driven human and non-human migration by re-envisioning ‘boundaries’ as sacred membranes rather than fixed walls. Starting with biblical exile narratives and covenantal land ethics, the study traces a scriptural arc from Edenic displacement to the open-gated New Jerusalem. Drawing on Thomas Aquinas’s Aristotelian metaphysics of diverse participation in divine goodness, it affirms the intrinsic value of every creature and landscape. A phenomenological lens, as seen in Maurice Merleau-Ponty’s ontology of “flesh” and Edith Stein’s embodied empathy, reveals the porous intersubjectivity of humans, animals, and ecosystems, thereby challenging the modern Human/Nature divide.
I’m excited to launch Carolina Ecology this week. This is a project I’ve been working on in my head for a while, and I’m excited to see it come to fruition.
The idea is to provide a place to bridge the worlds that make up our region’s ecologies: to draw on spiritual traditions, ecological science, and grassroots activism so that each informs and deepens the other. There will be regular essays (already a couple there written by me) as well as a weekly podcast that will hopefully include voices from around North and South Carolina exploring these ideas, possibilities, thoughts, or events.
From the about page:
What You’ll Find Here
Essays & Reflections: Essays highlighting the vastness of ecologies in the Carolinas as well as explorations of theological frameworks and their relevance to Carolina landscapes, from the Coastal Plain’s salt marshes to the Piedmont’s waterways (from myself and others).
Local Conservation News: Updates on land-preservation efforts, watershed restoration projects, and progress (or setbacks) in state and municipal environmental policy.
Indigenous Perspectives: Profiles of initiatives, interviews with tribal leaders, and deep dives into traditional ecological knowledge, especially fire and water stewardship practices in our region.
Faith & Ecology Resources: Sermons, liturgy ideas, and study guides for congregations seeking to integrate environmental ethics into worship, outreach, and education.
Events & Calls to Action: Listings of Carolina-centered conferences, citizen science opportunities (like stream monitoring or butterfly counts), and gatherings where activists, faith communities, and scientists come together.
Here’s the essay I just published there regarding World Oceans Day and Pentecost as well…
It’s World Oceans Day across our planet today. There won’t be many sermons about that here in the Carolinas, I fear. However, I am hopeful that a young person somewhere in our two states will be inspired today to think about our oceans from its amazing creatures to the quizzical nature of the ever present tidal cycles to the circulation that helps regulate our climate despite our worst intentions at control or extraction (whether with intent or not). Folly Beach is hosting a gathering if you’re in the Charleston area or the Lowcountry of SC.
I hope you’ll subscribe if you’re interested in such topics and tell a friend or two!
“Overall, this is an important and welcome study, and one which may provide us with a significant new tool in our armoury for dating these texts,” he said. “Nevertheless, it’s one that we should adopt with caution, and in careful conjunction with other evidence.”
My paper is titled Relational Roots and Ecological Futures: Bridging Whitehead, Cobb, and Gullah Wisdom Toward a Decolonized Ecological Civilization and I’ll be posting that up after the conference this weekend!
…Both the beauty of the morning and the disturbing news are part of the “real world.” I choose to trust, however falteringly, that the really real world is the world Jesus announced and enacted: a world of justice and peace, of beauty and goodness, of truth and tenderness, of love and mercy. It’s possible that I am naïve. It feels, instead, like I am clinging, desperately and hopefully, to a promise made sure by the resurrection: creation comes from chaos and life from death.
Fascinating thoughts here on AI, religion, and consciousness from Matt Segall (one of my professors in my PhD work on Religion, Ecology, and Spirituality at CIIS who is helping to lead the way through the pluriverse)…
We might dismiss ancient religious as overly anthropocentric or indeed anthropomorphic. But I think from my point of view, we need to recognize that before we rush to transcend the human, we have to understand what we are, and all of our sciences are themselves inevitably anthropocentric.
Merianna, the kids, and I decided to make the trip up the mountain to Asheville, NC on Sunday (I keep finding it astonishing that we’re so close to Asheville now after our move back to Spartanburg, SC, last year) for church and a family visit to our favorite local pizza place.
We worshipped with Asheville First Congregational United Church and their pastor, Rev. Dr. Kendra G. Plating. Merianna and Kendra were friends from their time together at First Baptist Greenville, as well as our Cooperative Baptist Fellowship community here in SC. I’m always curious about the religious journeys that people take in and out of and through various congregations and denominations, and how those journeys shape the person and they shape those communities.
Walking alongside Merianna in her journey through seminary and then being a CBF pastor and then ultimately a pastor in the United Church of Christ was a fascinating period of development and growth, and we often talked about the “how’s” and “why’s” of that walk over the years.
My own journey in faith is tangled in denominational and polity wanderings. Growing up as a Southern Baptist in rural South Carolina, I felt a call to ministry and that attraction to religion as a cornerstone for my life fairly early (15? 16? I wish I’d written more of that down as a young person). While attending Wofford College, I realized that my denominational sentiments leaned more towards the Methodist tradition (Wofford is a Methodist college, after all). I was convinced I’d end up as a Methodist minister (as a member of the Wesley Fellowship and frequent participant in campus church, the Methodist State Conference we hosted at Wofford every summer, and especially our Tuesday afternoon Chapel services). I evidently upset a girlfriend’s mom by making the flippant remark that “maybe I’d go Catholic” as I was toying with the idea of “high church” after getting to travel to Europe. I never did end up making the formal leap to Methodism. However, Methodist liturgy and hymns still play a big part in my life, and I frequently use those when leading services.
When I arrived at Yale Divinity, I wasn’t exactly sure what to call myself, and there was no polity class for my technical status as a still-Southern-Baptist. So, I found myself taking American Baptist courses, much to the confusion of my advisor. It was a happy accident, and I also grew to respect and cherish what I found in the American Baptist tradition (especially given the short drive to the City for Riverside Baptist Church services on MLK weekends). I graduated from Yale Div as a still-Southern-Baptist, however.
Shortly after graduating, I ended up teaching (science!) at Hammond School back in South Carolina. A colleague’s spouse was the head of a group called the Cooperative Baptist Fellowship in South Carolina. Perhaps the selling point for me was that President Jimmy Carter was also a member of the CBF and taught Sunday School in his hometown church. I began to attend services at the local CBF church in Columbia, and it felt like I had finally landed in a fellowship structure that fit me and that I fit as well. I attended Gardner-Webb University Divinity a few years later and met many good friends and colleagues who are now serving or did serve in the Cooperative Baptist Fellowship as pastors and leaders. Some of those have ventured into other denominations such as Presbyterian, Methodist, Southern Baptist, and UCC. I finally had my Baptist ordination signed (by 3 women, I might add) in 2014 and remain a member of Emmanuel Baptist Fellowship in Lexington, SC.
Now, as Merianna and I look to the next part of our joint journey and our individual paths of calling, we are discussing polity, denominational structure, and liturgy. Being that we’re both ordained (in two separate denominations), these talks can get tricky when we discuss the possibilities of joining a new church here in Spartanburg and what that might look like for us and especially for our children (infant baptism? blessings? open communion?).
It’s fascinating (to use that word again) how telling the story of our life journeys can seem so complex and winding unless you’ve lived the story. In my head, teaching Physics and Physical Science for almost 20 years easily explains my PhD work in Ecology, Spirituality, and Religion. Growing up a Southern Baptist influenced by Methodism, Aquinas, Quaker polity, Dead Sea Scrolls, and Catholicism (and Rosicrucianism and more esoteric faith traditions) makes for a completely coherent path in my own mind.
Wherever this journey takes us, I’ll continue to find inspiration and revelation along the path. I like to think God demands that of us who choose to listen to the still small voice of the Divine whispering in a rush of wind, in the garden, and late at night as long-haired teenagers dreaming about the future (or as grey short haired men in their late 40’s telling stories and trying to understand the universe one day at a time).
Here’s a paper that I presented at this year’s American Academy of Religion, Western Region held at Arizona State University in March 2025 (Tempe is quite beautiful in March, btw!). It’s a good starting point for approaching my work and research called The Ecology of the Cross as a part of my PhD interests (and hopefully beyond)…
“This work explores the intersection of ecology and religion, theology, and phenomenology, drawing particularly on process thought, embodied consciousness, and participatory awareness via decolonization. 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), The Science of the Cross.”
Here’s a paper I’ve written on the concept of re-thinking conservation attempts in modern societies based on technocratic and market-based ideas. Conservation and human action (and inaction) is a fascinating area to ponder. As part of my wider work on The Ecology of the Cross, this is a paper that explores some of the roots of our Western concepts of “conservation” and a possible middle way in these uncertain times using fire as a case study 🔥🌲.
Here’s the abstract:
“This paper proposes a paradigm shift in conservation, moving from technocratic and colonial frameworks toward an ethic of interspecies communion. Drawing on Juno Salazar Parreñas’ critique of biopolitical care, Mara Goldman’s analysis of Maasai narrative epistemologies, Barrett et al.’s model of intuitive interspecies communication, and philosophical reflections from Edgar Morin, William Desmond, and the emerging field of Ecocene fire practices, the paper articulates a vision of both conservation and understandings and uses of fire rooted in reciprocity, complexity, and ontological humility. It argues that communion, not control, must ground conservation in the age of ecological disruption.”
Over the past three years, companies have made plans to invest more than $843 billion across the United States in projects aimed at reducing planet-warming emissions, driven by lucrative tax credits for clean energy provided by the 2022 Inflation Reduction Act.
But only about $321 billion of that money has actually been spent, with many projects still on the drawing board, according to data made public on Tuesday by the Clean Investment Monitor, a joint project of the Rhodium Group and the Massachusetts Institute of Technology.
Now, much of the rest, about $522 billion, will depend on action playing out on Capitol Hill. Starting on Tuesday, Republicans in Congress will begin a contentious debate over proposals to roll back tax credits for low-carbon energy as they search for ways to pay for a roughly $4 trillion tax cut package favored by President Trump.
Recent political debates, such as those surrounding the Inflation Reduction Act (IRA), highlight a troubling reliance on technocratic solutions to address the climate crisis. While investments in clean energy are essential, they are insufficient without a deeper transformation in our collective consciousness and ethical frameworks.
The IRA represents a substantial federal investment in clean energy, aiming to reduce greenhouse gas emissions and promote the development of renewable energy sources. However, as political dynamics shift, the stability and longevity of such initiatives come into question.
For instance, recent legislative proposals have sought to roll back key provisions of the IRA, including clean energy tax credits. These political maneuvers highlight the fragility of technocratic solutions that rely on shifting political will.
Addressing the climate crisis requires more than policy changes; it demands a fundamental shift in how we perceive our relationship with the natural world. Philosophers like Catherine Pickstock and William Desmond advocate for a return to liturgical language and metaphysical frameworks that emphasize communion and participation with the environment.
Pickstock argues that true language is inherently liturgical, fostering a participatory relationship with reality. Desmond’s concept of the “metaxological” emphasizes the importance of the “between”—the relational space that enables genuine connection and ethical engagement with others, including the non-human world.
By embracing liturgical practices and ecological ethics, we can cultivate a sense of reverence and responsibility toward the environment. This approach moves beyond viewing nature as a resource to be managed and instead recognizes it as a sacred community to which we belong.
Such a transformation encourages practices that are sustainable not only environmentally but also spiritually and culturally. It fosters communities that are attuned to the rhythms of nature and committed to the well-being of all life forms.
While technocratic solutions like the IRA play a role in mitigating climate change, they are insufficient on their own. Lasting change arises from a profound transformation in consciousness, one that reestablishes our connection to the natural world through liturgy, language, and ethical living. Only by addressing the metaphysical and psychological roots of our ecological crisis can we hope to create a sustainable and harmonious future.
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”
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…
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.”
New here? Start with these pieces that sketch what I mean by “Ecology of the Cross.”
What is the Ecology of the Cross?
An overview paper that lays out the integral ecology of the cross and why kenosis + ecological intentionality matter.
Process Ecology of the Cross
A deeper dive into communion, kenosis, fire, and planetary politics through a process-relational lens.
Why Edith Stein matters here
How The Science of the Cross became the metaphysical and spiritual backbone of this whole project.
