I had this piece in last week's The Tablet, on ecological spirituality...

A quiet revolution is underway in hundreds of women's religious communities across the United States and Ireland. Its followers have been called "Green Sisters" by Sarah McFarland Taylor, professor of religion at Northwestern University, in the title of her book length study. These nuns, she writes, are some of the best educated women in America. They are committed to an ecological spirituality, building new "earth ministries" and reinvigorating religious life.

It will find expression in the 2012 assembly of the Leadership Conference of Women Religious (LCWR), meeting next week in St. Louis, Missouri. The keynote speaker is Barbara Marx Hubbard, cofounder of the Foundation for Conscious Evolution. Her website highlights endorsements from new age figures including Deepak Chopra and Neale Donald Walsch.

An insight into the movement can be gained from one of its key texts, published in the early 1990s by the late theologian and Passionist priest, Thomas Berry, and the cosmologist Brian Swimme. It was entitled, "The Universe Story: From the Primordial Flaring Forth to the Ecozoic Era – A Celebration of the Unfolding of the Cosmos." It tells a scientific story of the evolution of universe, from the big bang to the emergence of human self-consciousness, and does so as a new sacred myth.

We live in period during which human consciousness is rapidly evolving to a fuller realisation of its place in the universe, the book explains. It is a process described as the universe "attempting to be felt." Appreciating the insight leads to a new experience of the numinous defined as, "being shocked by the splendour of existence."

Gordon Lynch, Michael Ramsey Professor of Modern Theology at the University of Kent, has called it "progressive spirituality". The progressive element refers to the ethics and politics that the cosmic spirituality inspires. Followers of the universe story are highly ecologically aware. They champion the rights of women. Such convictions spring directly from what the science appears to be telling human beings about their place in the universe. The key word is relationality. We are literally linked to the stars in that we are made of stardust. We are entangled with one another like quantum particles. This sense of things leads to a rejection of the hierarchical and patriarchal assumptions implicit in so-called dominion theology, the belief that God gave man dominion over the natural world. In its place comes a green sense of custodianship and care.

Relationality also implies that we are creatures with all sorts of possible tomorrows like the non-determined states of quantum physics. Unlike a subatomic particle, though, we can and must take responsibility for those tomorrows because we have emerged into self-consciousness. And the key test of the decisions we make is environmental. In another book, The Great Work: Our Way Into The Future, Berry writes: "The [ecological] devastation taking place cannot be critiqued effectively from within the traditional religions or humanist ethics... Our ethical traditions know how to deal with suicide, homicide, and even genocide; but these traditions collapse entirely when confronted with biocide, the extinction of the vulnerable life systems of the Earth, and geocide, the devastation of the Earth itself."

Diarmuid O'Murchu, a member of the Sacred Heart Missionary Order who spends much of his time travelling and lecturing on themes related to the universe story, put it like this: "It seems to me that if we humans are to begin to live more sanely, and humanely, and creatively on the planet and within the cosmos, then we have a huge task of letting go. We need to let go of power and of our dominance."

Inspiring tales of self-consciousness emerging from the primordial fireball can sound esoteric though they have very practical outcomes. Green sisters run numerous training programmes. A pioneering centre is the Genesis Farm in Caldwell, New Jersey, sponsored by the Sisters of St. Dominic. Courses and lectures for the autumn of this year focus on "earth literacy" and the transition movement, the global network that sponsors a shift in western patterns of life away from heavy consumption.

Lynch believes that in much the same way as the charismatic movement of the 1980s started out on the margins of the church and is now mainstream, so the universe story, and related new scientific sacred myths, will head the same way. But does the universe story make sense and how does it relate to orthodox theology and, for that matter, generally accepted science?

The theology has been called pantheistic by some, though the movement does not seem to have much occupied the Congregation for the Doctrine of the Faith when it recently censured the LCWR. Thomas Berry was heavily influenced by Pierre Teilhard de Chardin, the Jesuit paleontologist who extended St. Paul's notion of the cosmic Christ to link spirit and matter, eternity and time. He was reprimanded by the Vatican for "serious errors", though in 2009, Pope Benedict, who has also been called the "green pope", appeared to revise official reception of Teilhard's ideas. Benedict praised him for his "great vision" of the cosmos as a "living host". In short, the theological jury on the universe story is still out.

When it comes to the science, it seems easier to offer critique. The universe story is heavily tied to twentieth century physics. The difficulty here is that the physics is changing. Take the big bang. Many cosmologists are now questioning it, proposing instead that the universe fluctuates in massive cosmic cycles. If that were the case then it would complicate claims such as the universe is "attempting to be felt". It would imply that the universe has made many such attempts, many times before, only to have to begin again and again. These eternal returns might erode the ethical urgency behind the green spirituality. Perhaps climate change on planet earth is cyclical too. If it weren't human beings causing it, some other natural process would.

In response, proponents of the universe story argue that we are only beginning to understand our connection with the cosmos, as scientists are only beginning to understand the nature of the universe, so we should positively expect the theology to change and develop in line with the science.

A deeper criticism is that proponents of ecological spirituality are somewhat picky about the science of which they make so much. So, whilst quantum physics is routinely cited to express the interconnectedness of all things, by way of analogy with the phenomenon of quantum entanglement, advocates of the universe story do not much consider the destructive energy embedded in, say, the so-called quantum vacuum. To put it bluntly, life for a subatomic particle is, on the whole, colossally violent. It seems that most of the universe, much of the time, is engaged in countless acts of creation followed by more or less immediate destruction.

There is also the tricky issue of how events at the subatomic level relate to phenomenon on everyday scales - the so-called "measurement problem". This means that it is far from clear how quantum entanglement could have anything to do with the experiences of human beings.

It is also possible to question the appeal to evolutionary science. The difficulty here is that spiritual conceptions of the evolution of consciousness require evolution to be progressive. It must lead, by a gradual unfolding and emergence, to the complexification of life. However, the implication of such directionality in natural selection is a highly contentious proposition in mainstream science.

When I approached the physicist Paul Davies, who is also the writer of best-selling books such as The Mind of God, for his thoughts on the universe story, he was resistant. He said: "There is a lot of flaky stuff in this area, where people present quantum physics in a mystical light and then draw all sorts of dubious ‘spiritual’ conclusions. I am reluctant to get involved because the field is so vague."

And yet, the new physics is radically changing our view of the natural world. Many will read about it in popular science books, or gaze in awe at the latest pictures from NASA on the television, only to continue with their lives as if everything were the same. It is easy to pick holes in the way green religious movements appropriate the science. The theology often seems questionable too. But at least these women are seriously trying to live by what they take the science to be saying. They are finding much needed sources of spiritual inspiration in the face of apparent climate disaster. If that powers a striving to be transformed and to respect the sacred in nature then the quest deserves to be respected.