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An Orthodox Christian Ecology >
What's Orthodoxy got to do with ecology?
Ecology in scientific usage concerns the relationship of organisms to the totality of the environment that is their home [eco- from Greek: oikos (home)]. Environment includes multiple species as well as members of the same species.
Theologically, “ecology” refers to our understanding of humans in-the-world, of the "spiritual ecosystem" in and through which God works out His purposes for All Creation. Thus, Orthodox Christianity ecologically involves our relationship with both the ecu-mene (the inhabited earth, the human community) and the natural eco-system within which we live.
“A cosmology of transfiguration is inseparable from a sociology of communion” as Patriarch Ignatius IV of Antioch has said. “Ecological mission” refers to the Church's mission to respect the material creation which is our God-given habitat, as its stewards: this embraces both our interactions with our natural environment as part of our growth in Christ, and the effect on All Creation of our Transfiguration, our re-creation, the ultimate “revealing of the sons of God” for which All Creation groans awaiting release from bondage in death and decay.
Ecology in the Church
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College textbooks define ecology as the science of how organisms interact with each other and their physical environment. While this sounds simple and non-threatening, when ecology comes into the Church, it becomes a means for examining and testing the integrity of the systems and institutions that we humans create. As an example of how this happens, in the 1960s, biologist Rachel Carson wrote Silent Spring, a landmark book which documented how pesticides were killing songbirds. This narration about the deadly effects of pesticides shocked millions of people into awareness of the dangerous side effects of DDT and other toxic chemicals. Because of the unexpected consequences of pesticides on birds and humans – causing birth defects and sterility – a critique developed of modern chemical agriculture and eventually DDT was banned. Over time this critique stretched out to include the causes of chronic environmentally-related diseases, the effects of food additives, and the negative implications of nuclear power. Academic ecologists saw that ecology had broad, previously unappreciated social implications because it critiqued the applications of science and technology. This has led to monitoring of air quality, water purity, food cleanliness, and more recently the fields of bio-economics (the effect of economic systems on populations) and bio-ethics (the examination of genetic engineering and stem cell research among other concerns). Once ecology comes into the Church, it becomes an examination and critique of how our human creations hold together and in particular the attitudes and values that cause either the upbuilding of society or its degradation and downfall. Ecology in this way documents the effects that our actions have on the earth and on one another, and it calls us into behavior that looks at the long term consequences of the choices that we make. With the rapid expansion of science and technology in society, ecology in the Church is an inevitable consequence of the extension of human power and the need for the Church to establish criteria to discern what is right and what is wrong in the explosion of technological options for civilization. Therefore HAH the Ecumenical Patriarch Bartholomew now tells us, “pollution is a sin.” For us in the Orthodox Church ecology offers an unparalleled opportunity to showcase the great depth of our doctrines of creation and to take the lead in promoting the historic understanding of the transfiguration of creation as a key to solving our world’s growing and serious ecological problems.
An Orthodox Christian Ecology
1. Definitions of Ecology
- Biology: relations of animals & plants to their surroundings
- Webster’s: expands this to sociological groups
- Christian definition: man’s responsibility to the created world
- Orthodoxy: need for a cosmic transformation
2. Personal Starting Point
- We are vulnerable: how do we respond? We need God
- Many today feel vulnerable about the environment
- Different responses: e.g. New Age Movement, Scientific Determinism, etc.
- Ecological implications unique to Orthodoxy: Ecumenical Patriarch known as the “Green Patriarch” because Orthodox Christian theology is very pro-environmental
3. The Book of Genesis & Creation:
Adam & Eve: before their Fall
- God saw it (creation) and it was very good (Gen. 1:4, 11, 13, 18, 21, 24 & 32)
- Created Adam & Eve in his image & likeness (Gen. 1:27)
- Created more spiritual than flesh (Blew into his nostrils the breath of life Gen. 2:7)
- On close talking terms with God (Gen. 1:26-28)
- Given responsibilities:
Till the earth and care for (Gen. 2:15)
Name creation & report to God about it (Gen. 2:19)
Be stewards of the world. (Gen. 1:28) The Greek word is cosmos & is definitely intended as caring stewards.
Have dominion or be custodians over it
After their Fall
- Saw their nakedness (Gen. 3:7)
- Their bodies became denser (Gen. 3:7 - flesh like)
- Became subject to the ravages of nature (Gen. 3:17)
- Driven out of the Garden: lost their home & separated from God (Gen. 3: 23-24)
- Their make up was affected:
- IMAGE: could still seek God & his goodness but it was much more difficult to be close to him
- LIKENESS: their ability to be good like God was decimated
- Creation rebelled: it is no longer benign & fruitful to us; hard to work (Gen. 3:17-19)
- Creation also fell because it was dependent upon us (Gen. 3:17; Rom. 8:20)
- The appetites now become insatiable passions (Gen. 4:1-16 - Cain & Abel)
- Tendency to seek created images instead of creator; greed takes over
4. A Second Book of God's Revelation
- Before looking at the Scriptures, Orthodoxy says we should look at the beauty of creation around us first to find God
- Hundreds of references are made in the Patristic Writings or the Fathers of the early Christian Church to the “Book of Nature” and how to find God through it
- Monasticism was founded on this principle
5. Our Makeup (Anthropology)
GOD
SOUL
INTELLECT
Imagination - Reason - Memory
CONSCIENCE - HEART - WILL
BODILY APPETITES & PASSIONS
Notes:
- God created the body to support the heart, mind & soul in seeking him
- The heart is center of our being and is the battle ground between good & evil
- The faculties of the intellect will not be free to seek God if our passions dominate our hearts
- Our souls have the unique ability to relate personally with God
- Our uniqueness in creation is our ability to care for it, not our gift of reason
- For all of this to work, we need to practice the 3 virtues of prayer, fasting & almsgiving
6. Pauline Theology on Creation
For St. Paul, Christ is:
- Lord & mediator of creation “through him” (1Cor. 8:6)
- Was pre-existent before the world began (Col. 1:12-18)
- His role is cosmic (Eph. 1:4 & 10; Col. 1:12-18a, hymn to creation)
- The culmination & power of creation, which preserves & sustains the being of every creature (Rom. 11:36)
- The new Adam (Rom. 5:12-31; 1Cor. 15:45)
- The new creation (Gal. 6:15; 2 Cor. 5:17; Rom. 6:4)
- A new man (Eph. 2:15; 4:24; Col. 3:10)
planned from the foundation of the world (Eph. 1:4)
realized in the fullness of time (Eph. 1:10; Gal. 4:4)
is a mystery hidden for the ages (1Cor. 2:7; Eph. 3:10)
Thus, through our life in Christ (Jn. 5:26; 6:48; 14:6; 1 Jn. 1:2; 5:11)
creation is:
- Good (1Cor. 7:31; Phil. 3:20; Heb. 13:14; 1Pet. 2:11; cf. 1Jn. 2:17)
- Something in which we can faithfully partake (1Cor. 10:26; 1Tim. 4:4; cf. Tit. 1:15; Rom. 14:14 & 20; 1Cor. 3:21)
- We wait for creation’s final transfiguration (Rom. 8:20-23)
In the Second Creation:
- Salvation History is culminated (Cor. 15:20-28)
- It will be restored to a higher plain (Rom. 8:23)
- It will be perfected (1Cor. 15:20-28)
- The final glorification will produce a new heaven & earth (Apoc. 21:18; 2Pet. 3:13)
- Everything against Christ is banished (1Cor. 15:25-26)
- Matter will not be annihilated but transformed (Rom. 8:23)
- The old world is like a seed that must be sown (1Cor. 15:42ff.)
7. Jesus’ Life and Creation
- He spent 40 days in the desert with the wild animals
- Spoke of himself as a shepherd
- His love for Jerusalem was like the maternal love that a hen has
- Said that sparrows are precious in the sight of God
- Noted that a mustard plant is full of nesting birds
- He rescued an animal on the Sabbath
- At his Passion, the earth shook, rocks split & there was thunder & lightning
- St. Ephraim said while humans were silent, the stones cried out instead; the whole of creation was altered by his Passion
- Thus, his life reaffirmed God’s covenant of Creation with Noah after the Flood
8. The Orthodox Response to Caring for Creation
Liturgical Prayers & Creation:
Theoria or Liturgical Poetry:
- Aims to uncover the events of the scriptures for the spiritual life of the believing community by reinterpreting the scriptures for today
- is more than preaching
- goes beyond typology (e.g.: old Adam vs. new Adam)
In the Divine Liturgy:
- Orthodox Church building structure reflects the created cosmic order
- Heaven & Earth are united especially in the Eucharist
- Many Orthodox Liturgical prayers refer to creation
- Holy Week: Holy Thursday Evening Service:
“Today is hung upon the cross, He who suspended the earth amid the waters”
“The whole of creation was altered by your Passion”
In reference to the Virgin Mary it says: “All creation weeps with you” - Nativity & Incarnation:
“Today the Virgin gives birth to the Creator of all; Eden offers the cave; the star tells to those in darkness of Christ the Sun; the Magi enlightened by faith, worshipped him with presents; and the shepherds beheld the wonder, the angels singing and saying, Glory to God in the Highest”
“Let all creation therefore, exchange glad tidings and rejoice; for Christ has come to recall it and save our souls”
“Today, all creatures have been filled with joy; for Christ has been born of the Virgin” - Conclusion:
Services constantly pray for creation
When we come together for the Divine Liturgy, we offer creation back to God in the Eucharist
God still calls us to care for creation: our first response is prayer
We are called to sanctify this world & therefore unify heaven & earth
Fasting & Creation:
- When we pray, we should realize that we have also sinned against creation
- Thus, we need to repent for our irresponsibility in this area: Patriarch Bartholomew says that every environmental catastrophe, every loss of species is a tragedy.
- Orthodox should take their fasts seriously
control our bodies
a response to repentance
maintains a balance in our consumption of food
needs to be proclaimed so that others will embrace it
resultant reduction of meat would be enormously beneficial to the planet
- We need to conserve energy at the local level: Genesis tells us to have dominion over the earth but not to abuse it; what temperature do we set our houses at?
- Make responsible choices over cars & other transport
- Push the public authority to be accountable in this area
Almsgiving & Creation:
- Many references from the scriptures & the Fathers about giving to the poor
- Modern society’s pressure to make us more comfortable with material luxuries insulates us from God’s creation and those who are less well off
- Greed is the great cause of environmental destruction & we need to counterbalance this danger by the practice of almsgiving
- Good stewardship means not just interceding for creation with prayer but by giving back to God and his creation in offering
- Let Christ’s body be a beacon of light to this fallen world so that it can find “the way, the truth and the life” needed to face this challenge
A Note About Science:
All Churches need to consider carefully what the scientific community is saying on such questions as global warming and the reduction of carcinogenic chemicals, heavy metals etc. Patriarch Bartholomew has stated that science and religion need each other. We can only ignore this advice at our peril.
