Orthodox Churches
SPEECHES OF HIS ALL HOLINESS ECUMENICAL PATRIARCH BARTHOLOMEW
AT THE ENVIRONMENTAL SYMPOSIUM
SAINT BARBARA GREEK ORTHODOX CHURCH
SANTA BARBARA, CALIFORNIA
8 November 1997
Our Beloved Brother in Christ, Archbishop Spyridon of America,
Our Beloved Brother in Christ, Bishop Anthony of San Francisco,
The Honorable Secretary of the Interior, Mr. Bruce Babbitt,
Distinguished Scholars, Learned Guests,
Beloved Friends and Children in the Lord,
It is with deep joy that we greet all of you, the honorable delegates
and attendees of this blessed Symposium on the Sacredness of the Environment.
Here in this historical city of Santa Barbara, we see before us a brilliant
example of the wonder of God's creation. Recently, that God-given beauty
was threatened by an oil spill. We are proud that the effort to restore
the damaged beauty of Santa Barbara's seas, was led by Orthodox Christians,
Dan and Candy Randopoulos.
The Ecumenical Throne of Orthodoxy, as a preserver and herald of the ancient
Patristic tradition and of the rich liturgical experience of our Orthodox
Church, today renews its long standing commitment to healing the environment.
We have followed with great interest and sincere concern, the efforts
to curb the destructive effects that human beings have wrought upon the
natural world. We view with alarm the dangerous consequences of humanity's
disregard for the survival of God's creation.
It is for this reason that our predecessor, the late Patriarch Dimitrios,
of blessed memory, invited the whole world to offer, together with the
Great Church of Christ, prayers of thanksgiving and supplications for
the protection of the natural environment. Since 1989, every September
1st, the beginning of the ecclesiastical calendar has been designated
as a day of prayer for the protection of the environment, throughout the
Orthodox world.
Since that time, the Ecumenical Throne has organized an Inter-Orthodox
Conference in Crete in 1991, and convened annual
Ecological Seminars at the historic Monastery of the Holy Trinity on Halki,
as a way of discerning the spiritual roots and principles of the ecological
crisis. In 1995, we sponsored a symposium, sailing the Aegean to the island
of Patmos. The symposium on Revelation and the Environment, AD 95 to 1995,
commemorated the 1900th anniversary of the recording of the Apocalypse.
We have recently convened a trans-national
conference on the Black Sea ecological crisis, that included participation
of all the nations that border the sea.
In
these and other programs, we have sought to discover the measures
that may be implemented by Orthodox Christians worldwide, as leaders desiring
to contribute to the solution of this global problem. We believe that
through our particular and unique liturgical and ascetic ethos, Orthodox
Spirituality may provide significant moral and ethical direction toward
a new generation of awareness about the planet.
We believe that Orthodox liturgy and life hold tangible answers to the
ultimate questions concerning salvation from corruptibility and death.
The Eucharist is at the very center of our worship. And our sin toward
the world, or the spiritual root of all our pollution, lies in our refusal
to view life and the world as a sacrament of thanksgiving, and as a gift
of constant communion with God on a global scale.
We envision a new awareness that is not mere philosophical posturing,
but a tangible experience of a mystical nature. We believe that our first
task is to raise the consciousness of adults who most use the resources
and gifts of the planet. Ultimately, it is for our children that we must
perceive our every action in the world as having a direct effect upon
the future of the environment. At the heart of the relationship between
man and environment is the relationship between human beings. As individuals,
we live not only in vertical relationships to God, and horizontal relationships
to one another, but also in a complex web of relationships that extend
throughout our lives, our cultures and the material world. Human beings
and the environment form a seamless garment of existence; a complex fabric
that we believe is fashioned by God.
People of all faith traditions praise the Divine, for they seek to understand
their relationship to the cosmos. The entire universe participates in
a celebration of life, which St. Maximos the Confessor described as a
"cosmic liturgy." We see this cosmic liturgy in the symbiosis
of life's rich biological complexities. These complex relationships draw
attention to themselves in humanity's self-conscious awareness of the
cosmos. As human beings, created "in the image and likeness of God"
(Gen. 1:26), we are called to recognize this interdependence between our
environment and ourselves. In the bread and the wine of the Eucharist,
as priests standing before the altar of the world, we offer the creation
back to the creator in relationship to Him and to each other. Indeed,
in our liturgical life, we realize by anticipation, the final state of
the cosmos in the Kingdom of Heaven. We celebrate the beauty of creation,
and consecrate the life of the world, returning it to God with thanks.
We share the world in joy as a living mystical communion with the Divine.
Thus it is that we offer the fullness of creation at the Eucharist, and
receive it back as a blessing, as the living presence of God.
Moreover, there is also an ascetic element in our responsibility toward
God's creation. This asceticism requires from us a voluntary restraint,
in order for us to live in harmony with our environment. Asceticism offers
practical examples of conservation.
By reducing our consumption, in Orthodox Theology 'encratia' or self-control,
we come to ensure that resources are also left for others in the world.
As we shift our will we demonstrate a concern for the third world and
developing nations. Our abundance of resources will be extended to include
an abundance of equitable concern for others.
We must challenge ourselves to see our personal, spiritual attitudes in
continuity with public policy. Encratia frees us of our self-centered
neediness, that we may do good works for others. We do this out of a personal
love for the natural world around us. We are called to work in humble
harmony with creation and not in arrogant supremacy against it. Asceticism
provides an example whereby we may live simply.
Asceticism is not a flight from society and the world, but a communal
attitude of mind and way of life that leads to the respectful use, and
not the abuse of material goods. Excessive consumption may be understood
to issue from a world-view of estrangement from self, from land, from
life, and from God. Consuming the fruits of the earth unrestrained, we
become consumed ourselves, by avarice and greed. Excessive consumption
leaves us emptied, out-of-touch with our deepest self. Asceticism is a
corrective practice, a vision of repentance. Such a vision will lead us
from repentance to return, the return to a world in which we give, as
well as take from creation.
We invite Orthodox Christians to engage in genuine repentance for the
way in which we have behaved toward God, each other, and the world. We
gently remind Orthodox Christians that the judgement of the world is in
the hands of God. We are called to be stewards, and reflections of God's
love by example. Therefore, we proclaim the sanctity of all life, the
entire creation being God's and reflecting His continuing will that life
abound. We must love life so that others may see and know that it belongs
to God. We must leave the judgement of our success to our Creator.
We lovingly suggest to all the people of the earth, that they seek to
help one another to understand the myriad ways in which we are related
to the earth, and to one another. In this way, we may begin to repair
the dislocation many people experience in relation to creation.
We are of the deeply held belief, that many human beings have come to
behave as materialistic tyrants. Those that tyrannize the earth are themselves,
sadly, tyrannized. We have been called by God, to "be fruitful, increase
and have dominion in the earth" (Gen 1:28). Dominion is a type of
the Kingdom of Heaven. Thus it is that St. Basil describes the creation
of man in paradise on the 6th day, as being the arrival of a king in his
palace. Dominion is not domination, it is an eschatological sign of the
perfect Kingdom of God, where corruption and death are no more.
If human beings treated one another's personal property the way they treat
their environment, we would view that behavior as anti-social. We would
impose the judicial measures necessary to restore wrongly appropriated
personal possessions. It is therefore appropriate, for us to seek ethical,
legal recourse where possible, in matters of ecological crimes.
It follows that, to commit a crime against the natural world, is a sin.
For humans to cause species to become extinct and to destroy the biological
diversity of God's creation... for humans to degrade the integrity of
Earth by causing changes in its climate, by stripping the Earth of its
natural forests, or destroying its wetlands... for humans to injure other
humans with disease... for humans to contaminate the Earth's waters, its
land, its air, and its life, with poisonous substances... these are sins.
In prayer, we ask for the forgiveness of sins committed both willingly
and unwillingly. And it is certainly God's forgiveness, which we must
ask, for causing harm to His Own Creation.
Thus we begin the process of healing our worldly environment which was
blessed with Beauty and created by God. Then we may also begin to participate
responsibly, as persons making informed choices in both the integrated
whole of creation, and within our own souls.
In just a few weeks the world's leaders will gather in Kyoto, Japan, to
determine what, if anything, the nations of the world will commit to do,
to halt climate change. There has been much debate back and forth about
who should, and should not have to change the way they use the resources
of the earth. Many nations are reluctant to act unilaterally. This self-centered
behavior is a symptom of our alienation from one another, and from the
context of our common existence.
We are urging a different and, we believe, a more satisfactory ecological
ethic. This ethic is shared with many of the religious traditions represented
here. All of us hold the earth to be the creation of God, where He placed
the newly created human "in the Garden of Eden to cultivate it and
to guard it" (Genesis 2:15). He imposed on humanity a stewardship
role in relationship to the earth. How we treat the earth and all of creation
defines the relationship that each of us has with God. It is also a barometer
of how we view one another. For if we truly value a person, we are careful
as to our behavior toward that person. The dominion that God has given
humankind over the Earth does not extend to human relationships. As the
Lord said, "You know that the rulers of the Nations lord it over
them, and their great ones are tyrants over them. It will not be so among
you; but whoever wishes to be great among you must be your servant, and
whoever wishes to be first among you must be your slave; just as the Son
of Man came not to be served but to serve, and to give his life as a ransom
for many" (Mat. 20:25-28).
It is with that understanding that we call on the world's leaders to take
action to halt the destructive changes to the global climate that are
being caused by human activity. And we call on all of you here today,
to join us in this cause. This can be our important contribution to the
great debate about climate change. We must be spokespeople for an ecological
ethic that reminds the world that it is not ours to use for our own convenience.
It is God's gift of love to us and we must return his love by protecting
it and all that is in it.
We congratulate our Brother in Christ, Bishop Anthony, Fr. Constantine
Zozos, and all those who initiated, organized, addressed, and participated
in this important Symposium. It is our fervent and sincere prayer that
this will become a focal point for further theological reflection and
practical action throughout the parishes of this Holy Archdiocese of America,
all the Orthodox Churches in this great land, and all Americans of goodwill.
We are especially thankful for the presence of Secretary Bruce Babbit
and the commitment that President Clinton and Vice-President Gore have
made toward sound ecological policy.
The Lord suffuses all of creation with His Divine presence in one continuous
legato from the substance of atoms to the Mind of God. Let us renew the
harmony between heaven and earth, and transfigure every detail, every
particle of life. Let us love one another, and lovingly learn from one
another, for the edification of God's people, for the sanctification of
God's creation, and for the glorification of God's most holy Name. Amen.
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