Despite the inclusion of eco-economic factors in global history and local-planetary connections in the history of colonization and environmental history relating to religion, an Ecological Global Religious History of the global and local entanglements has not yet been discussed in the field of religion and ecology. The paper presents methodological and theoretical considerations for such an entangled global history, which considers both economic and ecosystemic factors and questions constructions of space and time (tempo-spatialities). The paper brings the program of Global Religious History into conversation with current studies in environmental history, decolonization and planetarity, 'indigenous worldmaking,' and ecological-economic approaches to religion (see Whitney Bauman et al. 2026; Joerg Rieger and Terra Schwerin Rowe; Sigurd Bergmann; Alan Mikhail; Martiam Najiyah; Diana Lunkwitz; among many others). What are the methodological benefits of approaches such as entanglements, interconnections, and interrelationships for an Ecological Global Religious History? What potential do concepts such as kinship, companionship, bonding, and planetary communities, or queer ecology and transculturality, offer for this purpose? How can a novel methodological-theoretical approach be effectively employed to counteract economic exploitation and the degradation of the planet? Where can the points of difference and points of contact between activist and academic work be localized? In conclusion, the paper proposes a decolonizing approach to key concepts such as "religion," "nature," "economy," "ecology," "world," "globe," and "culture" for the project of an Ecological Global Religious History. The objective of the project extends beyond the mere rethinking of ideas; it encompasses the design of an open methodological framework and the addressing of the issue of structural power asymmetries in academic collaborations and the research context.