THEOLOGY OF NATTJRE: TRINITARIAN PARADIGMS FOR ECOLOGY

Fr. JaroslawBuciora 822Magnus Ave., Winnipeg,Manitoba R2X 0M5 Canada Tel. (204)s86-5441 Email: [email protected]

Abstract

Theocentricismis the cornerstoneof ecolory. Orthodoxtheology of;Fers a Trinitarianview of creationthat is engravedin Trinitarianecclesiology. As relatesto nature,creation acquires an..otherness"of its existence.The of "otherness"of nature,in the contextof trinitarian ,places creation into ecclesiological"koinonia" with humankindand God. Because God is a mysteryand He callsman to participatein His mystery,humanity is alsocalled to discoverthe mysteryof nature.Humanity might discover new natural resources needed to maintaincontemporary consumerism. An exclusiveanthropocentric view of the world makes humanityresponiible for the currentecological problem. The deformedrelationship of humanity with naturebrings us to the problemof ecology.Accountability is essentialfor the recoveryof natureto its originalplace.

Introduction

Humanityfaces one of the mostdifficult problemsof its existence:environmental disaster of the world. Man is beingchallenged with the prospectof globalwarming, ozone depletiorq deforestation"desertificatiorU acid rain andglobal pollution. Al1weneed to do is mention Chernobyl,Bophal, Times Beach and Love Canalto be remindedof the dangerslurking in toxic, radioactive,and chemical contamination. The pollution of streams,rivers, lakes and oceans, threatensour mostvaluable resource - water. Wetlands,beaches, and valuable farmlands are disappearingas a resultof the greedand ignorance of development.Our nextmost valuable ,"*o*"", arableland, over 50%of it hasbeen irrevocably lost overthe last l0 000years due to destructiveagricultural practices. Of the remainingland,30Yo may be lost in the nearfuture, due to continuederosion and poisoning by chemicalfertilizers and pesticides. This would leaveus with only 4Yoof theearthlssurfaci to feedan exponentiallygrowing global population.t The nearenvironmental holocaust of epicproportions might exceed those of the RomanEmpire in North Africa andthe Mayain Meso-America.

rcregory D. Cusack,"The Rural Crisis and the Theologyof Land." Epiphcny, 8 (1987) 1, 50. 2

The destructionand depletion of natural resourcesby humanity challengesthe entire spectrumof consumerismof modern society,which is the main theme of this conference. The discussionof the subjectof consumerismin Christiantheology will be basedon the perspectiveof fundamental Christian doctrine of creation that will lead us into the discussionof the relatedthemes. A deadly threat to the life of human existenceand the entire global environmentasks us to provide a new look at the relationshipbetween man and nature. The reexaminationof this relationshipis essentialto the life of our planet and our approachto consumerism. In order to understandthe authenticmessage of on creationwe will attempt to place ourselvesin a proper theological setting that will lead us to the mysteryof God: the .

The fundamentalbasis for the debateof nature in the Christian perspectiveis the dogma of the Trinitarian God. The Trinitarian theology offers humanity a trinitarian conceptof creation that can lead any discussionbeyond humanspeculation. After the presentationof the basic principles of Trinitarian theology the discussionwill be directedtowards the trinitarian ecclesiologyof the Church that embracesthe entire creation. The discussionof the nature of the church in the Trinitarian context is fundamentalfor the analysisof nature and the ecologicalproblem. Basedon the Trinitarian ecclesiologythis paperpresents us with three paradigmsto the problem of ecologicalcrisis. According to the first paradigm,nature has to be reintroducedto its "otherness" as it relatesto the relational God. The secondparadigm emphasizes the mystery of God and creation in the context of consumerism.The third paradigmfocuses on the responsibilityof man (used as a plural form to signify both genders)towards nature. The paradigmspresent us with a stimulusthat we need to seriouslvconsider in the debateon nature and the environment.

A Trinitarian Approachto Creation

Orthodox theology offers a Trinitarian view of creationthat acknowledgesthe Holy Trinity in the creation of the world. According to Cluistian cosmologyand eschatology,the very existenceof creation at any moment dependstotally on the work of the Trinitarian God. Following the developmentof contemporaryOrthodox thought, the foundation of Christiantheology is the dogma of the Holy Trinity.2 Accordingly, the theology of creation is also foundedupon the Holy Trinity. Based on this fundamentaltheological principle, the Church reflectsthe life and action of the Divine Trinity in the world.3 The Holy Trinity is the ultimate foundation and sourceof the church's existence.4In essence,the Church has a Trinitarian characterand expression.sThe

1-John Zizioulas,"The Ministry of the Churchin fthodox Tradition." One in Christ )O(I\/ (1981) 1,2951. Stylianoslfurakianakis, "Can a Petrine Office be Meaningful in the Church. A Greek Orthodox Repay." Concilium 4 (1e71)7, 118.

'JotnZrzroulas, "The Doctnne of God, the Trinity Today: Suggestionsfor an EcumenicalStudy." In'. The Forgotten Trinity, A.I.C. Heron(ed.), BCC/CCBI, London, 1991,28; Olivier Clement,"The OrthodoxDiaspora in Westem Europe:Its Fuh-ueand its Role." Sobontost7 (1978) 7, 579. oc*.g" Dragas,"Orttrodox Ecclesiologyin Outline." The Greek Orthodox Theological ReviewKYl (1981) 3, 185. 3 Church becomesthe living icon of the Holy Trinity.

Continuing the analysisof the ecclesiologyof the Orthodox Churctr,we have to emphasizethat ecclesiologyhas christological,pneumatological, eschatological and cosmic dimensions." The total integration of the Divine Trinity in the life of the Church is expressedin those dimensions. The main purpose ofthe existenceof the church is the vision of the Kingdom of God.7 Because of this eschatologicalpresupposition, in her existence,the church strivesto model itself on the pattern of the Kingdom of God and shouldnever ceaseto do so. Any compromisewith the powers of the fallen world would be detrimentalto her identity.s The main characterof the Church is the nourishmentand cultivation of the Christian "life style" for people of any time under any condition and difficulties.e The Church is life in God and "not ofthis world (John 13:36). Shecannot be categorizedand discussedas any other ideology. If the church is the "living icon of the Holy Trinity" in the world then the whole universe, with all its complexities and problems, is 'the the domain of the church. According to Maximos the Confessor, church is the print and image of the whole context, which consistsof visible and invisible substances".l0In this context, the problemsof man in the world are the church's problems.ll All the daily dilemmasof humankind,including the political, economic,cultural and environmentalproblems, are being transferredto the church. where thev are beine sanctifiedand overcomein the Holy Eucharist.r2

"Nicholas\ Koulomzine, "Imagesof the Church in Paul's Epistles." St. Wadimir's Theological Quarterly 14 {r97U 1-2,s.

6EmmanuelClapsis,"TheHolySpiritintheChurch.- TheEcumenicalReview4l(1989)3,3}9;Waclaw Hryniewicz, "Ekleziologia prawoslawnai protestanckaw zarysie." In: W. Grant, "Ku czlowiekowii Bogu w Chrystusie, Zarys Teologii Katolickiej", tom. 2, Lublin, 1974,376 and379.

TJolnZiztoulas, "Episcope and Episkoposin the Early Church. A Brief Surveyof the Evidence}' Episcope and Episcopatein Ecumenical Perspective, and Order Paper I02, Geneva,40; Metropolitan Jotn (Zizioulas) of Pergamon, *The "The ChurchAs Commrrnion." St. Wadimir'sSeminary Qua*erly 38 (1994) l, 8. AlexanderSchmemann, Problem of the ChurchPresence in the World in OrthodoxConsciousness;' St. Wadimir'sSeminary Quarterly 2l (1977) l, 13, John Meyendorfi "The Vision of Unity.",Sr. Wadimir'sSeminary Press, Crestwood, 1987, 156;Ioarmes N. Karmiris, "Nationalismin the OrttrodoxChurch," Greek Orthodox Theological Review 26 (1981) 3, 181;Emmanuel Clapsis, "Politics andChristianFaith."TheGreekOrthodoxTheologicalReview3T (1992) 1-2, 101.

bletropolitan John (Zizioulas) of Pergamon"*The Church As Communion""8; EmmanuelClapsis, "Politics and ChristianFaith," 101. gsttot"y S. Harakas,"The Orthodox Theological Approach to Modem Trends." St.Wadimir's Theological Quarterly 13 (1969) 4, 21O. 10Io, Joh.t Ku.roitis, "Catholicity of the Church and Nationalism." In: Process- Verbatn du DeuxiemeCongres de TheologieOrthodoxe a Athenes19-29 Aout 1976,Publiespar les soinsdu ProfesseurSavas Chr. Agourides,Athenes, 1978, 466; AlexanderSchmemann" "hoblems of Orttrodoxyin America." St. Wadimir'sSeminary Quarterly 9 (1969) 4,2lO. 1lJ. D. Zitiotrlas, "Infonnal Groupsin the Church: An Orthodox Viewpoint." ln: Infonnal Groups in the Church. Papersof the SecondCerdic ColloquiumStrasbourg, May 13-15, 1971,Rene Metz and JeanSchlick (eds.), The Pickwick Press,Pittsbrug, Penns.vlvania,1 97 4, 187.

t2vludi*i, Losskv, "The Mystical Theotog,vof the Eastem Church." Sr. Wadimir's Seminary Press,Crestwood, 4 The church is the life of the world and by participatingin the struggleof humanity for man's theosis,the church transformsthe world. Although the church has a distinctiveidentity with a specific mission in the world, actionsfor environmentalstability of the world are constitutive dimensionsof the church's mission.13The church is never associatedwith the indifferenceor excessivedetachment that are part of the horror of the world.ro Indifferenceand apathybring life to death, while participation and action changeand transform the world. If a local church associatesitself with indifference,it is not a church." Although the problemsof the world are being brought to the church,they are never being identified with the church.16The church, becauseof its ontological nature expressedin an apophatictheology, cannotidentify.itself with either national or social ideologiesor with any other ideologicaltrend of the society." It has to be emphasizedthatthe church incarnatespeople, refusing to acceptany ideasor beliefs.ls

If the Church is the "living icon of the Holy Trinity" and the entire world is the domain of the church then the entire creationis an imprint of the Trinitarian life. This might be the reasonwhy St. Maximos calls the world the "cosmic church".re The nature of the world has a Trinitarian character. The church is the image and likenessof the Holy Trinity and as suchthe Holy Trinity constitutesher being in the world. The church reflects God's unity in the Holy Trioitlo that is

1976,I13. Similarvieu'isexpressedbyNellasPanayiotis,look: NellasPanayiotis,"DeificationinChrist." St.Wadimir's SeminaryPress, Crestwood , 1987, 169. l3Emmanu"l Clapsis,"Politics and ChristianFaith," I00.

tosturrl"y S. I{arakas, "The Orthodox Theological Approachto ModernTrends." 2}4;Thomas Hopko, *The Narrow Way of Ortlrcdoxy." St. Wadimir's TheologicalQuarterly 40 (1996), 7; EmnranuelClapsis, "Politics and Christian Faith,"101.

lsJoho Ziriorrlas, "The Local Church rn a Eucharistic Perspective- an O,rthodoxContribution." In Each Place: Toward a Fellowship of Local ChurchesTruly United, World Council of Churches,Genwa, 1977, 59',George Florovsky, Chistianity and Culnre , vol tr, Nordland Publishing Conrpany,Belmont, 1974 , 99.

l6stanley Harakas,"The Orthodox Theological Approachto Modem Trends," 205; Stanley S. Harakas,"Orthodox Church- StateTheory and AmericanDemocracy." GreekOrthodoxTheological ReviewK.(1971) 4,418; Thomas Hopko, "The Narrow Way of Orthodoxf," 7.

ttchrirto. Yannaras,"The Freedomof Morality." St Wadimir'sSeminery Press,Crestwood, 1984,215; Stanley S. Harakas,"Must God Remain Greek? fthodox Reflectionson Christian Faith and Culture." Greek Orthodox TheologicelReview,36 (1991) 34, 355; JohnMeyendorff, "The Vision of Unity," 156;Kallistos Ware, "Authority in the OrthodoxChurch."EkklisiakaiTheologia3(1982),942 leanZaioulas,"TheEucharistichayerandLife."Emmanuel85 (1e79)4,2O1.

l8John Zitio.rlas, "The Local Church in a Eucharistic Perspective,"6l; Metropolitan John (Zizioulas) of Pergamon,"The Church as Communion" 8; IoannesN. Karmiris, "Nationalism in the Orthodox Church," I 78 and 182; JohnMeyendo{ "Who Holds the ChurchTogether." Eamenical Reiew )OI (1960) 3,197. JohnMe.vendorff, "The Vision ofUnity," 156.

19Paul Evdokimov,"Natrne." Mid-Stream,4 (1964) 2,50.

toc*.g" Dragas,"Orthodox Ecclesiology in Outline,- 185 5 being reflected on the nature of the world. In other words, the church mirrors the communion and "otherness"that existsin the Holy Trinity. Ideally, the life of membersof the Church reflects ineffablelife ofthe Holy Trinity.tt In addition, the Church cannotfunction without continual referenceto the Triune God.22The doctrine ofthe Trinity introducedby the Orthodox Church, basedon the diversity of persorqhas an immensesignificance in the discussionof the nature of the world. The Three Personsare one in nature,but the Father,the Son, and the Holy Spirit are absolutelydifferent.23 Based on this, God is relationaland God is koinonia.to The relationshipof the Trinity acquiresnot only the Trinitarian mode, but it is also directedtowards the entire creation. The Trinitarian God relatesto His createdworld. God participatesin the nature of the world as the Personsof the Trinity relate to eachother. The identity and value of the created world are rooted in the fundamentalrelationship with the Triune God.25For Orthodory, basedon the above said, nature is theocentric.'u The cornerstoneof Christianecology is theocentricism.27 As a consequence,Christian cosmology recognizes that theocentricismis fundamentalfor the creation of the world.28 According to Orthodox theologicalthought, the creation of the world by the Trinitarian God becameGod's secondrevelation2e or the sacredScripture written by .30 As a consequence,creation has a holy origin that is to be found in the Holy Trinity.3l

2lMetropolitan EmilianosTimiadis, "The Holy Trinity in HumanLife |' Sobornost,)O

22Jol*Zitioulas, "suggestionsfor a Plan Studyon Ecclesiology."Faith Order 1985-1989;Faith and OrderPaper No. 148, WWC Publications,Geneva, 211; J.D. Zrziot:iias,"The Doctrineof Gql, the Trini$ Today," 28.

tsMetropolitan John(Zizioulas) ofPergamon, "Communion and Otherness."Sobornost 16 (1994) 1,12.

zaMetropolitan Jotn(Zlzioulas) of Pergamon,"The Church As Communion""6'

25Thomas FitzGerald, "Orthodox Theolog.vand EcumenicalWitness: An Introduction to Major Themes." Sr. Wadimir's Theological Quarterly 42 (1998) 34,355 Alexander Schmemann," and fthodoxy." Palm Publishers. Montreal, 1965,

26Ir* J. Khalil, "The Ecological Crisis: An EastemChristian Perspective.- St. Wadimir's Theological Qtnrterly 'Notes 22 (1987) 4, I 89; Matthew Chapman, on the Nature of God, the Cosmos,and Novus Homo: An EasternCXhodox Perspective."Greek Orthodox Theological Review 21 (1976) 3,255.

2?VincentRossi,"Theocentricism: TheComerstoneofChristianEcology."Epiphany,6(19S5)1,8-14.

28A carefulreading of the Genesisaccourrts, John 1:1-3, Ephesians 3:9, Colossians1:15-17, Isaiah4O:26,42:5, 45:8, etc,, all attest to this ; ThomasFitzGerald, "fttrodox Theology and EcumenicalWitness: An Introduction to Major Themes,"356.

2e].i"hu""r, D.S., *Poetika drevnerusskojliteratury." Izd. 3, Moskva 1979. Translatedinto polish: "Poetyka literatury staroruskiej." Przel. A. Prus-Boguslawski,Warszawa, 1981, 161; Waclaw Hrymewicz, "StaroruskaTeologia Paschalnaw swietle pisrn sw Cyryla Turowskiego." Verbinum, Warszawa,1993,24.

30Aodr"*Rossi,"HearingtheWordofGodintheCreation'Epiphanyg(19S9)4,75;MichaelOleksa,"Alaskan MissionarySpirituality." Paulist Press,New York, 1987,26.

3lc*.g" H. Tavard,"The Church,Community of Salvation."The Liturgical Press,Minneapolis,1992,24. 6

Trinitarian ParadigmsFor Ecology

Based on the above said let me presentthree, out of many, possibleparadigms offered by Orthodoxy solely basedon the Trinitarian model. We haveto be aware of the limitations of these paradigms. Theseparadigms are not completesolutions to the ecologicalcrisis of the world. They allow us to look beyond our rational mind in order to comprehendthe problem and find possibledirectives for recovery.

1. God, the Holy Trinity is relationalwithin the context of the Trinity and towards the entire creation. The presenceof God is, therefore,relational in the context of the humanbeing and nature. God is presentin the world and the existenceof creationtotally dependson the continual presenceof the Trinity in the world.32 It is beautifully expressedin the words of Oxyrhynchus *Lift ^^ Papyruswho said: the stone and there you will find me: cleavethe wood and there am I."" Becausecreation has a non-ontological source'othe only way creationcan find its destinyis to relate to God.35According to the contemporarytheological thought, becauseGod in the Trinity is relational towards the entire creation,the nature of creationis also situatedin the relational context. Nature is the "othe/' (being different or other than the thinking subject) that humanity is being calledto bring into a proper communionwith himself and God,36Man is being calledby God to use his personalcreativity in order to affirm the goodnessof creation and redeemnature in the context ofEucharist from comrption.3TThe ultimate destinyof creationis found in the concept of the Eucharistwhere the natural elementsof bread and wine, in the event of the Holy Spirit, acquirethe personalqualities of Body and Blood of Christ. In the context of the Eucharist, nature achievesits final destiny - deification and the participationin the Godhead.3sThe Eucharist

32sog" S. Verhovskoy,*The Light of the World." St.Vladimir's SeminaryPre.ss, Crestwod, 1982,66-7; St. Gregory of Nyssanotes: "For nothing would remain in existenceif it did not remain in the ... diving being- The fact that all things remain in existencecompels us to believethat this divine being exists in them" in: GeorgeMantzarides, "The Divine Liturgy and the World." GreekOrthodoxTheologicalReviev,26 (1980) 1-2,63, AnestisG. Keselopoulos,"Man and 's the Environment." St. Wadimir Seminarv Press.Crestwood- 200 1 " 15 . ttFroro OxyrhynchusPapyms I: Logion 5, in: B. P. Grenfell and A. S. Hrurt, Sayingsof Our from an Early GreekPapyms, London 1959,4243, in: ArchimandriteKallistos Ware, "The Value of Material Creation." Sobornost,6 (1971)3, 155.

3ochup *, "Notes on the Nature of God, the Cosmos,and Novos Homo: An EastemChhodox Perspective,"256.

2{ ""John S. Romanides,*Man and His TrueLife." GreekOrthodoxTheological Reierr, | (1954) 1, 67.

36Metropolitan John (Zizoulas) of Pergamon,"Commrurion ancl Othemess," 18; Ks. JanPryszmont, "U podstaw Chrzescijanskiejformacji moralnej."Czestochowskie Wydawnictwo Diecezjalne Czestochorva, 1987.

37Ar"hirou.rd.it" Kallistos Ware, "The Value of the Material Creation " 156.

t*Chup**, '"Noteson the Nature of God, the Cosmos"and Novos Homo: An EastemOrttrodox Perspeetive,"256- 7; The idea of the dei.ficationof the nature, in the context of the deification of the humanbody, is elaboratedby the I allows us to recover the senseofjoy and wonder of nature and to treat nature as a sacramentof communion with God.3eBased on the sacramentalaspect, a Christian must love the world in order to place God's love for the world for the deification.{ As a sacramentof communionwith God, creation deservesa senseof respectand care discussedfurther in this paper.nt According to this argumentation,man cannot fulfill his destinyand developa proper relationshipwith God by isolating himself from nature.a2Man needsto establisha certain relationshipwith nature and begin to understandthe distinctivenessof nature.a3

The "otherness" of creation, so crucial for Orthodox theology, is very often ignored or unforgivably absentin the debateof ecology. The subordinationof nature by humanityfor the reasonof exploitation of natural resourcesdeprives creation a senseof coexistencewith man. The abuseof nature by man deprivesnature a senseof relation - so fundamentalfor symphonyof life in creation.

This leadsus to the problem we face today in the world. Orthodox theology acknowledgesman as an integral and irreplaceablecomposition of creation. He is linked with it in his creationfrom the "dust of the earth" on the sixth day. According to St. Gregory of Nyssa,all things exist in eachother and all things - including man- mutually support eachother.oo Man's designedrole in the world is to becomea priest of creation.ot Being ontologicallyjoined with creation,according to St. Maximus the Confessor.man is a microcosmofthe universe.ouMan is the summaryof all contemporalvOdlrodox theologiansTymoth Ware, look: Tymothy Ware, *The Transfrgurationof the Body." Sobornost,4 (1963) 8; ArchimandriteKallistos Ware, "The Value of the MaterialCreation," 162. This view is alsosupported by St. Maxmos the Confessorwho says:"The body is divinised togetherwith the soul, sharing in deifi.cation(theosis) in the nanner appropriateto itself', in: Kallistos of Diokleia, "Praying with the body: the hesychastmethod and non-Christian parallels." Sobomost,14 (1992) 2, 27; Similarview is expressedby W. Hryniericz, in: WaclawHryruewicz, "Irlasza Pascha." TowarzystwoNaukawe KUL, Lublin, 1987,357.

3gArchimandrite Kallistos Ware, "The Value of the Material Creation," 155. According to W. Hryniewicz, man is able to discover the beaulv and wonder of nature through the spiritual discoveryof nature, look: Waclaw Hryniewicz, "Bog naszejnadzieji;' WydawnictwoSw. Krzym, Opole, 1989,72; An identicalconclusion is madebyNicholas Berdyaev, who says:"The transfiguration and regenerationof the world is beauty...", in: Nicholas Berdyaw, "The Destiny of Man." GeoffreyBless, Londorl 1954,187.

40Ju*", Finley, "Merton's Placeof Nor,ltrere." AveMaria Press,Notre Dame,1976,4A.

alA.rtho.ry M. Coniaris, "Orttrodoxy: A Creed for Today." Light and Life Publishing Company,Minneapolis, t992,65.

42Jot^Zizioulas, "The EucharisticPrayer and Life." 193.

a3Ar"hi*-d.ite KallistosWare, "The Value of the MaterialCreation," 156.

aaln: Vladimir LossS, 'The Mystical Theology of the EastemChurch," 103.

45A1"**d". Schmemann,"sacraments and Orthodoxy."

6Brotho Aidan, "Where the River Flows: Ecology and the Chhodox Liturgy !' Ephiphany, g (1989) 2, 35; Archirnandrite Kallistos Ware, "The Value of the Material Creation," 158. According to P. Florenski, man and nature are 8 creation to the point, according to JohannesScotus Eriugena, that everythingis recapitulatedin him.ot Man is a mediator, or an agentto bring the entire creationinto deification.asMan, accordingto St. Gregory Palamas,is an inexhaustiblesource of sanctificationof the entire creation.aeAs a living icon of God with free will, man can do two things: he can reshapeand alter nature in the world or he can bring the entire world back to God.50 According to contemporary Christian Orthodox theological thought, man is challengedto acknowledgeand to recognizethe theocentricview of creation despitethe dominatingand growing concept of biocentricism." Unfortunately for the entire world, the tragedy of nature is the crisis befweenhumankind and the "otherness" of creation. The lack of acknowledgementof the "otherness"of creationby humanity createsthe aspectof an imposition of authority on the world by man.52Man's contemporaryself- centerednessor exclusiveanthropocentric view of himself has immediateconsequences on the entire aspectof creation. The disregardof the "otherness"of creationcorrupts the relationship with creation. The contemporaryunderstanding of "progtess" and "development"with their ultimate consequencesof the crisis of ecology provesto be an act of rape againstnature.53 It is a negationof the "otherness" of nature of its right to function. In the contemporaryworld, the church (koinonia) and an icon of the Trinitarian God ought to becomeconscious of the proclamationof the integral intrinsic koinonia betweenman and his natural environment.toThe ethos ofthe Church denotesa reverencefor nature and for us.tt It is a reverenceofa proper two inseparableentities of life as a sign of a paradistic s,vmphony,in: Pawel Florenski, "Ikonostasi inne szliice." hstltut WvdawniczyPAX, Warszawa,1984.

aTRorri Vincen! 'The Earth is 's." Epiphany,6 (1985) l, 4. Similaropinion was expressedby Christos Yannaras,in: Kallistos of Diokleja,'Praying with the body: the hesychastmethod and non4hristian parallels." Sobornost, 14(re92) 2,6.

4sstephen Muratore,"stewardship is Enough:Ecotogv as lnner Priesthood."Epiphany,6 (19S5) l, 38

49L*k in: ArchimandriteKallistos Ware."The Value of the Material Creation." 159.Kallistos of Diokleia, "SalvationAccording to St. Silouan." SobornostI 9 (1997) I , 5l . s0Archimundrit" Kallistos Ware. *The Value of the Material Creation." 155-156

slvincent Rossi,"Christian Ecologyis CosmicChristology." Epiphany,s (1988) 2,59. Atthe hear of biocentricism is the belief that nature - the earth - is a living entity in and of itself, not dependentupon man or God. Sheis "Gaia," the product of evolution and the big bang. As a consequence,the nature is not the creation of the will of God. According to this argumentation,rrvrn must be viewed as being no more than "an animal in the brotherhoodof animals...," look in: StephenMuratore, "Stewardship is Enough: Ecology as Inner Presthood,"44; The history of naturalism from the patristic perspectiveis given by GeorgeFlorovsky in: GeorgeFlorovskv, "Creation and Redenrption." Vol. III in the Collected Works, Nordland Publi shing Company, Belmon! 1976, 11 6-1 I 8.

52Anestis G. Keselopoulos."Man and the Environment." g2

t'Chrirto, Yannaras,"Elements of Faith." T&T Ctark,Edinburgh, 1991,52.

5aMetropolitan John (Ziziorilas) of Pergamon,'The Church as Commtrnion," 13.

55E*-*rr"l Clapsis, "Ecclesiology and Ethics: Reflectionsby an Orthodox Theologian."Eca menical Reiew,4'l (1995)2, 168. 9 relationshipbetween nature and man. Until the relationshiptowards nature is not restoredto its original setting, the division betweenthem will only increase. The Trinitarian concept of God and the relationshipwithin the Trinity exemplifiesdigmty and respecttowards eachother. In retrospectof the ecological disasterof the world, the relationshipbetween nature and man hasto be seenagain in the context of respectand reverence. Humanity hasto redefinethe value and dignity ofthe "othsr" of nature. In the prospectof ecological crisis of the world, humanity must also defendthe right of nature to coexist. It might be time for humanityto mobilize the internationalcommunity in order to defendthe right of nature on the level of internationallaw. In the context of the interrelationshipamong men, the loss of a dignified relationshipwithin the community is a tragedy. From the other side,the extorted relationshipbetween them is a catastrophefor the entire world. As humanity,we have to strengthenour efforts to defendthe right of nature to exist and to give us the basisfor coexistence. As humanity,we haveto realize that the depravationof the "otherness"of nature,in the context of the economicdevelopment, is a beginningtowards self-destruction. Before making any decisionsregarding the defenseof nature, we have to acknowledgethat there is a problem. The denial of the ecologicalproblem by humanity is the denial of the "otherness"of the creationand coexistenceof man and nature. In fact, it is a denial of a theocentricview of creationand eventuallydenial of God. The denial of a theocentricvalue of creation is an indication of a weakeningof an ethicalproblem of man. The weakeningof the ethical aspectof humanityis linked with the environmentaland social problem facing contemporaryhumanity.56 The denialofthe "otherness" of natureis the denial of right lor nature to exist. As long as man will continuethis processof negationof the "otherness" of nature, creation dies and humanity will follow as man sharesthe destinyofthe natural world.57On the practical basis,the acknowledgementof the right of nature to coexist has to be addressedon the level of criminal and civil law where we can implementa practical solution to addressthe problem of ecology. The secondstep of the implementationof the practical stepstowards the ecological problem has to be addressedby the Christianchurches immediately. The ethos of faith of the Christian Churchescannot allow for the destructivecataclysm of nature. To be uninterestedin the life of the world is to be uninterestedin the practice of . This last statementmight be addressedto every religion or any ideology of the world. If we are serious about our faith or ideology we haveto be consequentialabout the pragmaticimplication of our belief.

2 The secondparadigm, also basedon the principle of the Trinitarian theology, is directed towards the mystery of God. In His essence,God is a mystery. In order for the humanbeing to participatein the mystery of God, man is being askedto searchfor God in his inner life The mystery of God brings with itselfthe wealth and satisfaction for all the needs of humanity. BecauseGod is relational, the mystery of God is also seenin His creation. We recognizeGod and wealth of life in His creation. God revealsHimself in creation.5EBecause God, as a mystery,

s6Anestis G. Keselopoulos,"Man and the Environment," 93.

57 lot* Ziriorrlas, "The EucharistrcPrayer and Life," 193 ; Similar conclusion is madeby Anestis G. Keselopoulos in: Anestis G. Keselopoulos,"Man and the Environment." 92.

58Waclaw HnyTriewicz, "staroruska TeolograPaschalna w swietle pism sw. Cyryla Turowskiego," 10 revealsHimself in creation, nature becomesthe mystery of God's . The ultimate revelation of God, as the ultimate mystery,was the incarnationofHis only begotten Son. Incarnationtestifies God's presencein nature and still maintainsits mystery.5eChristianity never definedthe act of incarnationof the SecondPerson of the Holy Trinity. The mystery of revelation of God in the incarnationbrings us to the point of thinking of our nature. Nature is a mysterythat we have been calledto discover. Man must not only be an explorer in the discovery of nature/logoi but he must also be a creator in order to respectit.uo The call for man to enter the realm of discoveryof nature is a dynamicmovement that leadsus towards the discovery of the Holy Trinity in nature. Even the contemporarytheologians insist, althoughthey are not scientists, that eventhe tiniest particle of matter of nature containswithin itself tremendousenergy and power.ut We haveto learn how to read our nature in order to bring her closer to ourselvesand discover potential resources. At the sametime man must understandthe material nature in order to behaveaccordingly.u' [f we are facing an ecologicalproblem it is becausewe have lost a reverencefor matter and ability to understandthe logoi that are inheritedin it. At this point we, as humanity, have to learn how to manageand discovernatural resourcesalready existing in nature: natural gas, oil, the treasury of oceans,water e.t.c. If nature is a secondrevelation of God and in itself it is a mystery, than we haveto direct our resourcesto discoverthe potential containedin nature. We have learnedto properly use the economicelement of our life regarding the new discoveriesand resources. It will be correct to saythat economyhas to be a religious activity that penetratesthe life of humanityand creation. In the context of a growing market and shrinking natural resources,we haveto ask ourselveswhat kind of economydo we seein the future if we want to be responsibleto nature and to the consumerismof tomorrow. Its time for us to spendmore financial resourcesinto researchto study nature in order to maintain and sustainthe consumerismof today. The discoveryof new natural resources,pollution control, destructionof nature with the entire spectrumof related challengesand problemsdepend on the technologicalknowledge and a greaterwisdom and skill of humankind. This, in return, asksus to rethink and reshapeour approachto nature and the entire world. The mystery of nature offers us a potential to satisfi the need of contemporaryconsumption and the future for the generation to come.

3 The third paradigmhas to placedin the context of the destiny of man and creation. It has beenpointed out that the ultimate destinyof creation is deification. The Trinitarian God revealsHimself towards His creationas a relationalGod. If, analogically,humanity is also relational than the final destiny is found in the relationshipand unity with God. The ultimate task for man is to be in unity with God and to bring the entire creationto . It is a call and

59Arr.rti, G. Keselopoulos,"Man andthe Environmsnt,"150.

60Ar"hi**drite Kallistos Ware, "The Value of the Material Creation " 15?.

u'S"rg" S. Verhovsky,*The Light of the World," 64.

62c*rg. C. Papademetriou,"The HumanBody Accordrng to Saint Gregoryof Palamas." Greek Orthodox TheologicalReview,34 (1 989) 1, 9. 11 challengefor humanityto respond to God's call. The task for man of bringing the entire creation, including himself to God is related with the responsibilityfor creation. It also meansto know the place and function of nature within the cosmos.63According to Orthodox theology, God gave us the entire creationto be responsiblefor it as we relate to it. On the daily basis,we are responsible for the pollution of rivers, seas,and the atmosphere,the destructionof trees,the forests,the accumulationof radioactiveresidues in living creaturese.t.c. The recovery of nature to its original state follows the recognition of our action. The world has to act together in order to bring those responsiblefor destruction of natureto justice. The late Kyoto agreementon the emissionof greengases might be the best opportunity for humanityto act and to pressour governmentsto act and to be responsible. The lobbying of environmentalagencies would be a correct step towards this path. The fact that we have to lobby for the strengthagainst our govemmentsand companiesindicates the weaknessof humanity and interestof man. The question,which has to be addressedhere, is the responsibilityof consumerismfor the contemporarycrisis in ecology. An aggressiveconsumerism, secured today by technology in a form of abuseof the world, should be rejectedand reinterpreted.6aAnother question,that hasto be addressedhere, is the definition of responsibleconsumerism in today's society.ut If we are responsiblefor the entire creation, then are we haveto be responsiblefor the developmentof today's consumerism.If consumerismembraces the entire spectrumof our life, it might be the right step to redefinecontemporary consumerism in the context of the theology of nature. It is a question"which will be debatedand askedfor generationsto come. The paradigmof responsibilityfor nature brings us into the conceptof self-awarenessand judgement so avoidedin today's debateon the ecologicalcrisis.

63 Al"xard". Schmemanr-r-" Sacraments and Orthodoxa."

64Anestis G. Keselopoulos,"Man and the Environment." 92.

65If *" reduceconsumerism to the sphereof food, Alexander Schmemanndefrned the world in the following way: "For we already that food is life, that it is the very principle of life, and the whole world has beencreated as food for man" in: Alexander Sctnnemarn,"Sacraments and fthodoxy," 40. t2

Conclusion

The Christian ethos on nature is dynamic and proactive. In retrospect,the natural ethos of Christianity calls humanity to challengeand to rediscoverthe origin and destinyof creation. In the processof technologicaldevelopment and changingphilosophy of life, man has forgotten to maintain or consciouslychange the order of creation. Becauseof the technologicaldevelopment of the modern society and negation of man to acknowledgethe right of nature to coexist,the world facesan ecologicalcrisis. It is a crisisthat penetratesallthe spheresof man's life. In the context of an ecologicaldisaster, we haveto look for the possiblesolution to the problem. Regardingconsumerism, we have to analyzethe sourceof the environmentalcrisis that immediatelyeffect consumerism.From the ChristianOrthodox perspective,humanity is at the point of the realizationof an epochaldisaster that hasto be confronted. According to the theocentricview of creation, humanity might discoverthe path, which leadsman towards the discoveryof the destinyof man and nature. The entire processof reevaluationof the contemporaryphilosophy of life has to be seen,according from the Christianperspective, in the prism of theocentric dimensionof creation. A theocentricapproach towards nature affirms the reverenceand sanctityof creationbased on the "otherness"of nature. It also affirms man being responsiblefor the entire creation. Becauseof the trinitarian relational affirmation towards nature, Christianity has to reclaim the salvific approachto nature and the entire world. Basedon the Trinitarian theology, the Christian Church offers many paradigmstowards the ecological problem. The most valuablefor our discussionare those paradigmsthat offer us some possibilitiesto the problem and to consumerism.It is reasonableto think that the idea of reshapingand revolutionizing our consumptionin the immediatefuture is vague. We also cannot expect the entire humanity to return to the patristic age, where the and care for creation was at its peak. The possibleparadigms offered by Christianity,that seemto appealto humanity, are those that are directedtowards man's creativity and expansiontowards nature. This kind of approachnever abolishesthe holistic approachto nature and maintainsthe need of today's consumption. The theocentricparadigm towards nature affErmsthe sanctityof creation and at the sametime expandshuman ability to discoverthe suprememystery of creation and its ability and resources to maintain contemporary humanity.

In our approachtowards the ecologicalnightmare from the Christianperspective, we have to reestablishthe identity of nature which is safeguardedin the "otherness"of creation. The recovery of the identity of creation,based on the Trinitarian theology, allows man to seeand to appreciatecreation. The return of the "othemess"to naturewould allow us to codifr certain laws in order to defend nature. The theocentricparadigm would also allow us to investigateother sidesof nature and to maintaina sustainableconsumerism. It would also ask us to respectand to safeguard existing nature. The offered paradigms are not easy to achieve and implement. They offer humanity a potential future that might be accepteduniversally. The restoration of creationin the theocentric perspectivefaces many challengesthat deal mainly with humanapproach towards nature and the entire world. The lack of responseto the challengesof the ecologicalnature, from the perspectiveof humanity, only deepensthe ecologicalcrisis of the natural world. l3 Bibliography

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