Address of Ecumenical Patriarch Bartholomew at the Environmental Symposium, Saint Barbara Greek Orthodox Church, Santa Barbara, California
Address of Ecumenical Patriarch Bartholomew at the Environmental Symposium, Saint Barbara Greek Orthodox Church, Santa Barbara, California
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 under the joint aegis of our Patriarchate and His Eminence Jacques Santer, President of the European Commission 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.
Common Declaration by Pope John Paul II and Ecumenical Patriarch Bartholomew on the Environment
We are gathered here today in the spirit of peace for the good of all human beings and for the care of creation. At this moment in history, at the beginning of the third millennium, we are saddened to see the daily suffering of a great number of people from violence, starvation, poverty and disease. We are also concerned about the negative consequences for humanity and for all creation resulting from the degradation of some basic natural resources such as water, air and land, brought about by an economic and technological progress which does not recognize and take into account its limits.
Almighty God envisioned a world of beauty and harmony, and He created it, making every part an expression of His freedom, wisdom and love (cf. Gen 1:1-25).
At the centre of the whole of creation, He placed us, human beings, with our inalienable human dignity. Although we share many features with the rest of the living beings, Almighty God went further with us and gave us an immortal soul, the source of self awareness and freedom, endowments that make us in His image and likeness (cf. Gen 1:26-31;2:7). Marked with that resemblance, we have been placed by God in the world in order to cooperate with Him in realizing more and more fully the divine purpose for creation.
At the beginning of history, man and woman sinned by disobeying God and rejecting His design for creation. Among the results of this first sin was the destruction of the original harmony of creation. If we examine carefully the social and environmental crisis which the world community is facing, we must conclude that we are still betraying the mandate God has given us: to be stewards called to collaborate with God in watching over creation in holiness and wisdom.
God has not abandoned the world. It is His will that His design and our hope for it will be realized through our co operation in restoring its original harmony. In our own time we are witnessing a growth of an ecological awareness which needs to be encouraged, so that it will lead to practical programmes and initiatives. An awareness of the relationship between God and humankind brings a fuller sense of the importance of the relationship between human beings and the natural environment, which is God's creation and which God entrusted to us to guard with wisdom and love (cf. Gen 1:28).
Respect for creation stems from respect for human life and dignity. It is on the basis of our recognition that the world is created by God that we can discern an objective moral order within which to articulate a code of environmental ethics. In this perspective, Christians and all other believers have a specific role to play in proclaiming moral values and in educating people in ecological awareness, which is none other than responsibility towards self, towards others, towards creation.
What is required is an act of repentance on our part and a renewed attempt to view ourselves, one another, and the world around us within the perspective of the divine design for creation. The problem is not simply economic and technological; it is moral and spiritual. A solution at the economic and technological level can be found only if we undergo, in the most radical way, an inner change of heart, which can lead to a change in lifestyle and of unsustainable patterns of consumption and production. A genuine conversion in Christ will enable us to change the way we think and act.
First, we must regain humility and recognize the limits of our powers, and most importantly, the limits of our knowledge and judgement. We have been making decisions, taking actions and assigning values that are leading us away from the world as it should be, away from the design of God for creation, away from all that is essential for a healthy planet and a healthy commonwealth of people. A new approach and a new culture are needed, based on the centrality of the human person within creation and inspired by environmentally ethical behavior stemming from our triple relationship to God, to self and to creation. Such an ethics fosters interdependence and stresses the principles of universal solidarity, social justice and responsibility, in order to promote a true culture of life.
Secondly, we must frankly admit that humankind is entitled to something better than what we see around us. We and, much more, our children and future generations are entitled to a better world, a world free from degradation, violence and bloodshed, a world of generosity and love.
Thirdly, aware of the value of prayer, we must implore God the Creator to enlighten people everywhere regarding the duty to respect and carefully guard creation.
We therefore invite all men and women of good will to ponder the importance of the following ethical goals:
1. To think of the world's children when we reflect on and evaluate our options for action.
2. To be open to study the true values based on the natural law that sustain every human culture.
3. To use science and technology in a full and constructive way, while recognizing that the findings of science have always to be evaluated in the light of the centrality of the human person, of the common good and of the inner purpose of creation. Science may help us to correct the mistakes of the past, in order to enhance the spiritual and material well-being of the present and future generations. It is love for our children that will show us the path that we must follow into the future.
4. To be humble regarding the idea of ownership and to be open to the demands of solidarity. Our mortality and our weakness of judgement together warn us not to take irreversible actions with what we choose to regard as our property during our brief stay on this earth. We have not been entrusted with unlimited power over creation, we are only stewards of the common heritage.
5. To acknowledge the diversity of situations and responsibilities in the work for a better world environment. We do not expect every person and every institution to assume the same burden. Everyone has a part to play, but for the demands of justice and charity to be respected the most affluent societies must carry the greater burden, and from them is demanded a sacrifice greater than can be offered by the poor. Religions, governments and institutions are faced by many different situations; but on the basis of the principle of subsidiarity all of them can take on some tasks, some part of the shared effort.
6. To promote a peaceful approach to disagreement about how to live on this earth, about how to share it and use it, about what to change and what to leave unchanged. It is not our desire to evade controversy about the environment, for we trust in the capacity of human reason and the path of dialogue to reach agreement. We commit ourselves to respect the views of all who disagree with us, seeking solutions through open exchange, without resorting to oppression and domination.
It is not too late. God's world has incredible healing powers. Within a single generation, we could steer the earth toward our children's future. Let that generation start now, with God's help and blessing.
Rome - Venice, 10 June 2002