Understanding ecology through God’s presence

On October 21, SJUfaith hosted a Theology on Tap, in Brother Willie’s Pub, with two guest speakers from Yale University. Mary Evelyn Tucker and John Grim are the equivalent of rockstars in ecotheology and the intersection of religion and science.

Their talk integrated the work of Pierre Teilard de Chardin (S.J.), Thomas Berry (C.P.), and Pope Francis’ encyclical Laudato Si. It highlighted effects of climate change like the significant increase in climate refugees, devastation of lakes and rivers due to pollution, and mental health challenges such as climate-anxiety.

Mary Evelyn and John offered a robust vision to counter the direction that the planet and people are moving. Drawing on Berry’s ideas, they emphasized viewing the Earth as a sacred community and the work of ecological transformation, where humans awaken to their deep connection with the Earth and participate actively in its flourishing. With Chardin, they shared his vision of the evolving universe where spirit and matter are integral to the cosmic process. Lastly, they underscored Laudato Si’s focus on hearing the cries of the earth and the poor.

While it predates modern ecological thought by many centuries, the Rule of St. Benedict offers a framework for daily living that resonates with Chardin, Berry, and Pope Francis.

The Rule promotes a life rooted in balance—between prayer, work, and study—fostering a contemplative presence and deep listening to both God and creation.

Though it does not explicitly discuss the cosmos or ecology, its emphasis on stewardship, moderation, and attentiveness lays the groundwork for an ecological ethic and spirituality.

Monastic contemplation is distinguished by silence, stability, simplicity, and a deep mindfulness to the rhythms of life. It seeks to cultivate an interior breadth that allows for the perception of God’s presence in all things.

In the Rule, the monk is called to “listen with the ear of the heart”—a posture that vibrates powerfully with ecological awareness. Contemplation shapes and forms the heart to sense the sacredness of creation, not as some abstract doctrine but as dynamic lived experience.

Monastic communities have the potential to resist the logic of production, consumption and speed that contribute to cries of the earth and the poor.

Their rootedness in place, reverence for the land, and movement of prayer and work form a countercultural
witness to ecological and spiritual disarray. In other words, they can offer hope.

Monastic contemplation can consequently become a form of resistance—a way of saying no to the extractive and distracted patterns of modern life, and yes to a deeper intimacy with God’s Earth. In the absence of contemplation, action can become frenetic, egocentric, and forlorn. In the presence of contemplation, action can flow from love rather than worry, from fellowship and communion rather than distant control.

The Rule challenges us to imagine communities grounded in love, humility, and attentiveness rather than power, efficiency, or mere productivity.

The latter being the trademarks of what Pope Francis called the technocratic paradigm. In a way, we could say that Benedictine communities are well-positioned to apply the ideas found in Teilard, Berry, and Pope Francis’ encyclical Laudato Si.

In Omnibus Glorificetur Deus—that in all things God may be glorified.