Religion and Ecology 2026

       The Hexaemeron  is a collection of nine homilies on the six days of creation by St. Basil the Great, bishop of Caesarea who lived from 330-379 A.D. Toward the end of the first homily on the words in the biblical creation story which read that "In the beginning God created the heavens and the earth" (Genesis 1:1, KJV) St. Basil begins to address the difficulties which arise one when attempts to use an explanatory mode of inquiry to understand the world. He writes that "even if we are ignorant of things mad, yet, at least, that which in general comes under out observation is so wonderful that even the most acute mind is shown to be at a loss as regards the least of the things in the world, either in the ability to explain it worthily or to render due praise to the Creator" (Basil 2022, 18). Prior to saying this, St. Basil explained how an explanatory inquiry into the natural world leads to further questions, for "the farther we advance in our reasoning, th...

  Chapter 23, “Bebop,” introduces a new way of thinking about how humans relate to nature by using bebop jazz as a central metaphor. Building on the critiques from the previous chapter, Eisenberg moves away from the rigid categories of “managers” and “fetishers” and instead proposes a more flexible, dynamic approach. In this chapter, bebop is used to represent responsiveness and constant evolution. Unlike more structured or predictable forms of music, bebop relies on musicians adapting to one another in real time, creating something that is neither completely controlled or entirely chaotic. Eisenberg applies this idea to environmental relationships, suggesting that humans should similarly engage with nature through ongoing interaction rather than domination or detachment. This perspective challenges the idea that nature can be fully managed through scientific control or preserved as a fixed, untouched ideal. Instead, Eisenberg emphasizes that ecosystems are always changing and that...

  Reading chapter 22, “Managers and Fetishers,” from The Ecology of Eden by Evan Eisenberg, focuses on two dominant ways that people understand and interact with nature. Eisenberg labels these perspectives as “managers” and “fetishers,” and uses them to critique common environmental attitudes. The “manager” perspective views nature as something that can be controlled, organized, and improved through human intervention for human use. This approach is often associated with science, policy, and environmental management practices that rely on data, measurement, and planning. From this standpoint, ecosystems are treated as systems that can be optimized for efficiency or sustainability. While this method is widely used in addressing environmental problems, Eisenberg argues that it reduces nature to something mechanical and predictable, overlooking its complexity and the limits of human control. In contrast, the “fetisher” perspective treats nature as something sacred, pure, or untouched....

  Thirty spokes join one hub.   The wheel's use comes from emptiness.    Clay is fired to make a pot. The pot's use comes from emptiness.    Windows and doors are cut to make a room.  The room's use comes from emptiness.    Therefore,  Having leads to profit  Not having leads to use  Wu chih i wei yung    -Lao Tzu, Tao Te Ching  (Translated by Stephen Addiss & Stanley Lombardo, 1993, Hackett Publishing)        So far, on these blogs, I have mused a great deal on the need for humanity to use their ability to transform their world in a responsible way. However, I have not offered any ideas as to how that might be done. I do not think our problem lay in the way we approach the mountain, for we have everything we need in order to preserve that which is not ours: don't touch it! We know how to keep nature humming along, we have simply made a habit of choosing to do the opposite. Our proble...

Ecology of Eden chapter 13 introduces the concept of Arcadia. Eisenberg describes Arcadia as a state of living immersed with nature while maintaining human comfort. Furthermore, the idea of Arcadia is neither the tower nor the mountain but rather the "tower on the mountain". It is also described as a place of music and love, which, as discussed in the chapter, are the ultimate desires of humanity. Although the meaning of Arcadia can be subjective depending on perspective, there is debate as to whether true Arcadia is something possible to obtain.  The chapter discusses the idea of "suburbia", which is somewhat of a watered-down version of Arcadia. Suburbia is humanity's attempt to mass-produce Arcadia within the constraints of economics and politics. While suburbia is often advertised as Arcadia, it is largely ineffective and goes against many of the principles of what Arcadia actually means. I find it interesting that suburban living is seen by some as Arcadia....

Chapter 23 of Ecology of Eden (Bebop) shifted my perspective on Eden slightly compared to previous chapters. This was mainly caused by the theme of actively listening to nature as opposed to just observing it. With this theme, Eisenberg introduces the abstract concept of "Earth Jazz". Since humans are visual creatures, it can be difficult to "hear" nature at first. Eisenberg argues that nature is not fixed like a landscape, but "unfolds," which gives the jazz analogy. In a jazz ensemble, the music is created by everyone working together and playing off each other. No individual person dominates; instead each player contributes to the constantly changing whole. Furthermore, Eisenberg compares humans to soloists meaning that humans believe they are the most important component of the system. However, it is everything besides the humans that makes the jazz performance (nature) possible in the first place.  I think the "laying out" analogy was very s...

Nestled within the deep Amazon rainforest exists a killer unlike any other. A hemi-epiphyte plant and a keystone species in the Amazonian ecosystem, the strangler fig (known locally as Matapalo) may be one of the most iconic trees in the region. Adrian Forsyth and Ken Miyata discuss the fascinating strangler fig in their book, Tropical Nature  (1995). Rather than sprouting from the ground, the strangler fig grows from pockets of organic matter in the crooks and crannies of large tropical trees. Its first roots dangle towards the earth, multiplying upon contact with the soil to slowly cover and suffocate the entire tree that bore its first sprouts.    Figure:  the general life stages of a strangler fig as it covers another tree. As a mature tree, the strangler fig is crucial to the rainforest ecosystem ecology. Dozens if not hundreds of different animals, primarily invertebrates and notably beetles, take refuge within the complex folds of the fig's many layers. Just l...

       For those unfortunate souls not familiar, Avatar the Last Airbender is a TV show the ran in the early 2000s (during my childhood) featuring a world wherein there were four nations whose culture centered around the elements which they could 'bend' (i.e., control). The four nations included Fire, Water, Earth, and Air. Though not all members of a given nation could actually bend their respective elements, the cultures were thoroughly shaped by those who could. Since the ancient times in this universe, there was an 'Avatar' who could master all four elements, whose job was to keep balance between the nations. Everything changed when the Fire Nation attacked. Leveraging the increased power from a nearby comet, the Fire Nation suddenly and decisively attacked the Air Nomads, in an attempt to kill the next Avatar (who came about in a reliable sequence after they died in a new nation). Ultimately the avatar escapes, and is the last surviving Airbender. There's a...

     In a rather excellent book designed to explain Eastern Orthodox beliefs to a contemporary audience, called The Orthodox Faith, Worship, and Life , Hieromonk Gregorios explains Orthodox views on the creation of world and humanity's role within it. Gregorios says that "an overflowing of Trinitarian love brought the world and mankind into being ... divine goodness had perforce to pour forth and flow out, and so to multiply the recipients of God's beneficence; for this was proof of the highest Goodess', in other words of infinite divine love" (Greogrios 2016, 27). According to my understanding, this means that Love is the foundation of reality; the beginning and end of all creation, and the song all creatures are invited to join in singing. Later, Gregorios says that "All creation, from its wondrous microcosmic elements to the distant galaxies proclaims the existence of God" (Gregorios 2016, 30). From the top to the bottom, from the center to the outerm...

     One key idea that stood out to me is that environmental aesthetics is not just about what looks “beautiful,” but about how we experience environments as a whole. This includes not only visual elements but also sounds, textures, and even scientific understanding of nature. For example, some philosophers argue that knowing about ecology or geology can deepen our appreciation of a place, while others emphasize direct, immersive experiences in nature rather than detached observation.      Another important connection is between aesthetics and environmental ethics. The article discusses “aesthetic protectionism,” the idea that environments should be preserved partly because of their aesthetic value. This suggests that how we perceive beauty in nature can influence how we treat it, which feels especially relevant in the context of climate change and human impact on ecosystems.      Overall, environmental aesthetics challenges us to rethink o...

  In class, we have had a few presentations on the chapters of Evan Eisenberg’s The Ecology of Eden so far . One of the most recent presentations was about the concept of Arcadia, which refers to an idealized, pastoral vision of rustic innocence, harmony with nature, and simple, quiet pleasure. Originating from a mountainous region of Greece, it became a literary and artistic archetype of a peaceful, unspoiled wilderness (or utopia). During the presentation on Chapter 13, “ Arcadia ,” I was struck by how the idea of a “perfect” balance between humans and nature is much more complicated and fragile than it seems. The presenter (Jonas Miller) explained Arcadia as an imagined middle ground between untouched wilderness and heavily developed civilization, or a place “between the mountain and the tower”. It’s the kind of landscape people tend to idealize: not too wild, not too urban, but something that feels harmonious and livable. At first, this idea felt comforting, because it reflects...

     Chapter 22 of The Ecology of Eden presents two contrasting ways humans approach nature: “planet managers” and “planet fetishers.” Managers believe humans should actively control and shape the environment using science and technology to create a more stable and productive world. In contrast, fetishers argue that humans should step back entirely and allow nature to exist in its untouched, “pure” state. Eisenberg shows that both perspectives are rooted in the idea of an idealized “Eden,” but they approach it in very different—and often unrealistic—ways.      Eisenberg ultimately suggests that neither extreme is effective because humans are already deeply embedded in natural systems. Trying to fully control nature can lead to unintended consequences, while completely withdrawing ignores the reality that human influence is unavoidable. Instead, he argues for a more balanced relationship where humans recognize their role within ecosystems and act responsib...

Chapter 23, “Bebop,” from The Ecology of Eden introduces the idea of “earth jazz” as a way of understanding the relationship between humans and the natural world. Eisenberg compares nature to a bebop jazz quartet, where each musician plays a role that contributes to the overall sound. While one musician may take the lead with a solo, the rest of the group supports, responds, and adapts to what is being played. This interaction highlights the importance of improvisation and collaboration. In this metaphor, humans are like the lead musician, but the rest of the band represents the natural world. Even though the soloist may stand out in the moment, the music would not exist without the other musicians keeping rhythm, harmonizing, and responding to the performance. Eisenberg suggests that the same idea applies to nature. Humans are not separate from the environment but part of a much larger system that depends on constant interaction and responsiveness. What stood out to me most was the em...

Ecology of Eden chapter 2, titled "Axis Powers", discussed the rise of diversity during the Cenozoic Era primarily due to mutualistic relationships. Eisenberg brings up multiple examples of mutualism other than humans and grasses, as reviewed in chapter 1, including the cell, leafcutter ants and their fungal colonies, and ants and aphids. I found it interesting to read how the chapter discussed the impacts of these relationships in terms of evolution. Different species rise to prominence while other species are displaced, depending on the relationship. Additionally, I thought about this chapter from a modern-day perspective. Chapters 1 and 2 discuss how human populations expanded due to mutualistic relationships with other species. I think that today, it's also true that humans rely on relationships with other organisms for survival and the ability to thrive the way we do. Things we may take for granted today, including medicine and some forms of technology, are only poss...

Chapter 1, titled "The marriage of grass and man", discusses the alliance between humans and grasses dating back to prehistoric eras. This chapter was interesting to me as Eisenberg discussed this relationship from the perspective of grass as opposed to just humans. Additionally, it opened my eyes to the evolution of grass and how closely it was related to human activity. A small component of the chapter discussed how, after grass became dominant compared to trees, trees developed traits that were favorable to humans, such as the production of nuts and fruits. Eisenberg described this by saying trees "tried to ruin man's relationship with grass". Although fruits and nuts were appreciated by early humans, grass still prevailed over the majority of trees. The main theme of the chapter was the idea of coevolutionary alliance. The second wave of human population expansion was largely tied to the evolution of perennial grasses into annual grasses in response to human...

Even before my start at CNU, I was enchanted by the wildlife present in the Hampton Roads area. After all, I made my choice to attend CNU based on an immensely successful wildlife survey with Virginia Herpetological Society in 2017. Since becoming a Captain, I've loved spending time in the local green spaces but my initial observations were little more than circumstantial. That changed  two years ago when I was assigned a reading by Dr. Sherwin called The Accidental Ecosystem  by Peter S. Alagona. Over the course of his book, Alagona describes the historical and ecological processes behind urban ecology, beginning with early creation of Central Park and ending with the modern considerations of the survivability of animals in any urban green spaces. We tend to view ecosystems through the black and white definitions of protected or not; a perspective that animals do not share.  Early in the stages of urban development, there were few animals present in cities beyond the liv...

       I get a newsletter from the Holy Myrrhbearers Monastery in New York, simply called  Essays and Notes.  In a recent issue, Volume 23, No. 1, a short interview with Mother Katherine shows her farm management approach:  'This fall when I tried to bring the big group of ewes over the mountain, they categorically refused to go over. They turned and went down the hill to go to the barn. They didn’t really want to be in the barn, they just didn’t want to go over the hill. So I said. “Well, OK, you girls know more about it than I do, so I’ll believe you.” And a few weeks later, I thought, “We’ll try it again,” and that time they went. And in the late fall, I found out there had been a bear over the mountain. Well, they knew that, and I had not. That’s what I figured. There was something up there they didn’t want to run into. A bear. So they had the right – I didn’t make them, I don’t have herding dogs to make them go over the hill. So that was their sel...

Current sociology describes six emotions that are felt universally across all cultures: anger, happiness, sadness, disgust, surprise, and fear. This blog will discuss the emotion of fear and how it can be influenced by culture, specifically religion, to define our response to elements of our environment. By our current understanding of infant development, newborn babies innately fear two things: falling and loud noises. Therefore, for broad strokes purposes, every other fear response that a person experiences is due to nurture, not nature. A key part of any cultural upbringing is explaining to children what elements of their local environment should be treated with caution. For example, knowing when it is appropriate to cross a dangerous road is something almost every child on earth must learn to some degree. Other instances of culture impacting the way we experience fear can be brought on by religion. In fact, there is historical evidence of how a religious shift within a region can c...

      Chapter 28 of "The Ecology of Eden" titled "Reclaiming Arcadia" begains by makeing usefull    distinction between planet fetishers and planet managers. The althour describes planet fetishers as those  who belive true sustainability consist of humans abandoning our moderen way of life and returening to live the way we did thousands of years ago. Planet managers/decouplers on the other hand are described as being those who belive true sustainability consist of humans fully investing in our techological capabilites and abandoning our rural, suburban and sustenance lifestyles in favor of liveing in hypermodern and efficient cities. While the author notes that the managers/decouplers vision of sustainablity is more accurate and realistic than the fetishers vision. The decouplers vision comes with some crucial drawbacks as well, these include the elimination of agrarian culture, survival skills and of the middlelands in general. The destruction of the later...

 Something that Dr. Redick brought up after the presentation on chapter 13 of Ecology of Eden was the dialogue musicians have with one another. As a kinda-sorta-musician myself (I play the cymbals with the marching captains), I have seen this dialogue before. Musically speaking, instruments can "speak" to one another in a piece through a "call-and-response." For example, in one of our pep band tunes called Frankenstein, the cymbals who are labeled "A's" play on counts 1 and 2, while the "B's" play on counts 3 and 4. By the end of the phrase, however, we all come back in to play a unison crash in the next measure.  A quote that I wrote down in my notes from Redick was, "We become the music when we are in dialogue with one another musically." As someone who did band in high school, specifically in the percussion section, I have A LOT of examples of this, lol. If you know anything about percussionists, its that we are WILD. I reme...

Chapter 13 of Ecology of Eden really stood out to me because of some of the connections I found. I really liked the idea of the conflict between wanting to find an idealized paradise for both people and nature, and yet, seeing logistically how difficult this can be. On one hand, Arcadia can be a great thing - people living in community, aspects of both the Mountain and the Tower (resources from the city, lots of people, but also living in community with nature and not being separated from it) to one place. In this way, this reminded me of the sacred vs. the profane. The profane being the everyday, and the sacred being the desire to get away from the everyday, to a better land or world in order to make it better. This is how I found these two things to be similar.  However, it is also difficult because this is not usually how Arcadia presents itself. Arcadia is seen as a suburbian hell, where every house, street, backyard, looks the exact same. God, that would be the worst. I person...

 Reading Grace by Gary Snyder made me think differently about the simple act of eating a meal. Instead of presenting grace as a traditional religious prayer, Snyder turns it into a moment of ecological awareness and gratitude. The poem reminds readers that every meal is connected to the Earth and to the many forms of life and labor that make food possible. One of the poem’s main ideas is that food comes from a complex web of relationships between humans and the natural world. Snyder highlights the soil, plants, animals, and workers who all play a role in bringing food to the table. In one line, he writes, “eating is an agricultural act.” This short statement captures the poem's central message: every time we eat, we participate in the larger ecological systems that sustain life. The poem also encourages mindfulness by pausing to acknowledge where food comes from; he uses the Eskimo people as an example, who know that taking life is an act of requiring a spirit of gratitude and care...

      Reading the article about Friedrich Schelling made me rethink the relationship between humans and nature in a way that felt surprisingly relevant to today’s environmental crises. Written by Andrea Wulf, the essay explores how Schelling, more than 200 years ago, proposed an idea that now feels modern: that humans and nature are deeply interconnected rather than separate entities. One of the central points of the article is Schelling’s belief that there is a “secret bond” between the human mind and the natural world. Our consciousness, creativity, and imagination arise from the same natural forces that shape forests, rivers, and ecosystems. This idea challenged the dominant Enlightenment view of nature as a machine that could be analyzed, measured, and used for human benefit. This article also explains how Schelling’s philosophy influenced many thinkers, artists, and scientists of his time. His ideas helped inspire a broader movement that emphasized the emotional...

     The first chapter of "The Ecology of Eden" titled "The Marriage of Grass and Man", disscusses  how we  as humans shape the enviroment around us and partner with certain species to meet our own needs. As disscussed in this chapter, one of the most usefull species humans have formed an allience with is grass. In palothic times grass aided human expansion due to the fact it provided abundent forage for the rument animals we often hunted. To facilitate the grassland conditions that the wild grazeing animals seeked. Early man would often conduct prescribed burns to keep trees from establishing and to rid an area of dead unproductive grass. Later on in neolthic times grass aided in human expansion because it provided forage for pepoles livestock and certain varieties particularly domestic ones like corn were also consumed directly by humans. To facilitate the growth of domesticated grasses humans would "make their bed and plant their seed" (page 6). The rel...

  Ash nazg durbatulûk, ash nazg gimbatul, ash nazg thrakatulûk, agh burzum-ishi krimpatul       Tolkien's  The Lord of the Rings  is my favorite work of   fantasy. It also happens to be a powerful tool to explore different approaches to being embedded in an ecological community. I want to take a moment to meditate on how the Elves, Orcs, and Hobbits approach the world around them and draw connections between these races and our study of Ecology and Religion in this course.        Sing, O Ainur, of your children, the Elves! I am touched by an episode in the story of the Elves' origin, recorded in the  Silmarillion . In this episode, the Elves have been called to the west, and embark on a pilgrimage across Middle Earth, which has not yet been kissed by the sun, for at this time Middle Earth was illumined only by the stars. And how beautifully did these Elves imitate the stars, illumining a dark world with the beauty of ...

 I was assigned to present on chapter 12 of the Ecology of Eden textbook. I chose this one, because I connected with the idea of the dangers of Universalism. Its both my opinion and real life experiences that have shown me that if one stays in a Universalist World for too long...Nothing good can come of it. The chapter uses the Roman Empire's influence on Ancient Israel as an example to this. The Romans were expanding their ever-growing, ever-strengthening empire into something unanimous - All citizens shared the same language, the same culture, and even sometimes, the same gods!  There I believe there is nothing inherently wrong in this idea, where people are sharing different aspects of life together in the same way. However, when this turns into straight-up Nationalism, the idea that one country is better or superior than another because of resources, culture, etc. Universalism becomes a problem. I think one great example in our modern day and age is American Nationalism. F...