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Ecospirituality: Discovering the spirit in ecology

by Earl Madary

The exploration of both the micro and the macro cosmos is a song to God’s glory, which is reflected in everything in the universe.
—Pope John Paul II

How does one understand, experience, celebrate and practice right relationship with the natural world within the context of faith and a theological worldview? How do we honor the very best in our theological, spiritual and ecological traditions and practices as we live our vocations as vowed Franciscans and affiliates or more importantly as living beings within this masterpiece we call the cosmos? Questions lead to better questions leading to the questions at the origin of all existence.

In Pilgrim at Tinker Creek, Annie Dillard wrote:
“Evolution, of course, is the vehicle of intimacy and intricacy. The stability of stable forms is the sturdy base from which more complex stable forms might arise, forming in turn more complex forms, and so on. Why so many forms? Why not just one hydrogen atom? The creator goes off on one wild, specific tangent after another, or millions simultaneously, with an exuberance that would seem to be unwarranted, and with an abandoned energy sprung from an unfathomable font . . . but that all flows so freely wild, like the creek, that it all surges in such a free, fringed tangle. Freedom is the world’s water and weather, the world’s nourishment freely given, its soil and sap: and the creator loves pizzazz!”

Ecology and the creator's love of pizzazz marry in this artwork entitled: Genesis 1:1-5 by Violeta Abitia, affiliate in process. The art is part of a series, "Genesis and the Marsh," which was recently on display at the Franciscan Spirituality Center.

The creator loves pizzazz indeed! In order to have a genuine theological understanding of an environmental spirituality it seems clear we must possess an oikos-logos, knowledge or comprehension of home, ecology. We must observe what is, as accurately as we are able, in order to enter into genuine contemplation. We should on some significant level experience wonder that leads to enjoyment. Our wonder should drive us to gather all the knowledge that our intellect, body and soul can gather so that we might truly understand. We seek to understand so that we might know and be known. We seek to understand so we might discern the qualities of eternity in the here and now.

The wonder of this world is the will and creative exuberance of the majesty of the maker. God smuggles into each and every day, moment and hour the glory of the creator in love with creation. To know God’s creation is to, in some fashion, know more intimately the creator. In my study and in my teaching, I have come to name four themes in the practice of oikos-logos: contemplation and observation; enjoyment and wonder; knowledge and understanding; and finally communion and ecology.

Rachel Carson wrote, “Those who contemplate the beauty of earth find reserves of strength that will endure as long as life lasts.” Contemplation and observation are essential skills and practices to any spiritual discipline and to many of the disciplines of science as well. The practice of observation can only lead to a deeper, or fuller understanding, coupled with contemplation.

Ultimately, it is enjoyment and wonder that become the catalysts for any relationship with the natural world. If our care for and with this world is linked only to utility, or simple survival, we are doomed. For people of faith why we do what we do is at least as important as what we do. Genuine enjoyment of our earthly home is an act of praise and virtue. Wonder at the myriads and variance of life and the vastness of this universe is indeed a reflection of the maker.

Earl Madary

Knowledge and understanding become the necessary work that one must do in seeking to understand and live in right relationship with our natural world. Aldo Leopold wrote “When we see the land as a community to which we belong, we may begin to use it with love and respect.” The discipline of seeing clearly and seeking to understand and connect with what we see becomes the foundation of knowing and ultimately understanding as well.

Communion and ecology while part of the process in the practice of oikos-logos, are also a significant part of the destination. To become one with, a true communion, is a sacramental sign of a deep knowledge of our home both in the temporal and eternal experiences. The experience of a profound “communion” often transcends and flows between and over the boundaries of the natural and supernatural realities in our lives.

May we all, in our own fashion, doing what is ours to do, live a deep accountability to each other and to this wild and precious universe. May we live a deep ecology rooted in this time and place. May we find our voice as part of the chorus within the great song of the maker’s symphony!

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