This weekend was the “Living Cosmology: Christian Responses to Journey of the Universe” conference up at Yale Divinity . The event was sponsored by the Forum on Religion and Ecology under the direction of Mary Evelyn Tucker and John Grim, both of whose work I’ve come to appreciate a lot since I’ve been teaching the World Religions and the Natural Environment course. The event was very academic, being almost entirely university speakers presenting their papers on a range of cosmology topics from Cosmology, Law, and Erath Jurisprudence to Seeds, Soil, and Food.
The two panels that I enjoyed most were the first and third on Saturday morning. In the first panel, “The Influence of Teilhard de Chardin,” I got a chance to hear Ilia Delio (Georgetown) speak about the contrast between a Christianity that is based on the Adam myth of original sin and a Teilhardian, mystical Christianity that sees Christ as the cosmic person. I was delighted both to have the chance to hear her—I’d tried to sign up for her weeklong workshop on Teilhard last summer at Maryknoll, but I’d been closed out—but also to listen to her take on the relationship between technology and religion.
The other panel that I found very worthwhile was the one on “Views of the Divine.” There several speakers were intriguing. Mark Wallace (Swarthmore) started by speaking about the woodthrush as a “singing monk” (In line with Tibetan monks and singing bowls in its song) and then went on to point out how Christianity needs to get back to claiming to be an animistic religion. (His definition of animism was that all that exists lives and is holy) to respond to the crisis of heart that the world is currently having. Wallace was a strong speaker about whose courses and writing I’d like to learn more. Catherine Keller (Drew) went on to talk about reimaging the divine and spoke from her process panentheistic perspective saying that at the moment her favorite term for God is “the supreme entanglement.” As in the other writing and teaching of hers that I’ve heard, her 12 minutes was dense (as in loaded with material to think about, not stupid) and gave me a lot to think about.
A lot of the speakers kept going back to the inadequacy of language for moving from a dualistic view of the world in which spirit and nature and separate rather than interwoven to a unified way of seeing creation. It’s an issue I’ve struggled with a lot, both in my teaching and in my leading of worship. I’ve also raised it several times in our Great Company and Green Sangha discussions so when it first came up at the Conference. I’d hoped there would be practical suggestions for ways to bridge the gap from one language to another. Instead what people said or implied was that someone would have to create a new dictionary to help us move into the non-dualistic world but no one wanted to make a start at that work.
Being at he conference made me feel as I often do when I attend workshops that are either connected with academia or with the parish—that I don’t quite fit in either world. As I listened to the academicians, I couldn’t help but wonder how most of what they were saying could ever be connected to the life of the average Christian. What, for example, would someone in the pews make of praying to God as “the divine entanglement?” I left hoping for more speakers who could connect wood thrushes with spirituality in everyday wording and unify head and heart.