This year’s reports of record melting of the earth’s ice sheets and
extreme droughts have given a new urgency to Bartholomew’s messages
about the degrading natural world. While economists and politicians
prescribe more growth and consumption to overcome economic crises, the
patriarch insists that the real crisis is cultural and spiritual, and
can be overcome only by moving away from rampant materialism.
All human beings, he has said, should draw a distinction “between what we want and what we need.”
In September, he published a strongly worded encyclical
calling on all Orthodox Christians to repent “for our sinfulness” in
not doing enough to protect the planet. Biodiversity, “the work of
divine wisdom,” was not granted to humanity to abuse it, he wrote; human
dominion over the earth does not mean the right to greedily acquire and
destroy its resources. He singled out “the powerful of this world,”
saying they need a new mind-set to stop destroying the planet for profit
or short-term interest.
Other religious leaders, including Pope Benedict XVI, the Dalai Lama and
the archbishop of Canterbury, have also called for responsible
stewardship of the environment. But Bartholomew has gone further than
most; some theologians call his stance revolutionary.
“Traditionally in Christianity, sin was what you did to other humans,”
said Kallistos Ware, a prominent Orthodox theologian based in Britain,
“but Bartholomew insisted that what you do to the animals, the air, the
water, the land can be sinful, not just folly, and that was quite a
change.”
Aides say that Bartholomew’s embrace of environmental issues is part of
his agenda to modernize a deeply conservative church that can seem
distant and insular, with its focus on long Byzantine rituals and
mysticism. Speaking in defense of nature as a creation of God fits
church teachings, and perhaps just as crucial, his aides say, it can
also transcend the rivalries and nationalist rifts of the Eastern
Orthodox Church. As a federation of 15 independent national churches, it
lacks the central authority of, say, the Vatican.
Still, Bartholomew’s seat, established 1,700 years ago, holds primacy
among the world’s 300 million Orthodox Christians. As “first among
equals” in the church, he acts as convener and can set the agenda for
discussion.
Not all church prelates are inspired by his efforts to enlighten the
faithful on the environment. “The patriarch is going against the current
in much of Orthodoxy,” said the Rev. John Chryssavgis, an archdeacon of
the church and adviser on environmental issues. “He has to preach and
promote this constantly.”
Aboard a ferry steaming toward Istanbul, Father Chryssavgis pointed out a
sprawling church-owned building perched atop of the island of Buyukada.
A former orphanage, it was seized by the Turkish government
but returned to the church recently. Now empty and in disrepair, it will
become an interfaith study center for the environment if Bartholomew
has his way.
“He wants a permanent institution,” Father Chryssavgis said. “When he
passes on, there may not be the same concern for the environment.”
The impact of the patriarch’s many sermons and conferences is difficult
to gauge. There has been wide interest in a new book, “Greening the
Orthodox Parish,” said Frederick Krueger, its American editor. Subtitled
“A Handbook for Christian Ecological Practice” and with a preface by
Bartholomew, it covers theology, special liturgies and prayers as well
as science papers and practical advice.
Numerous Orthodox monasteries and churches in Eastern Europe and the United States have switched to solar energy in recent years.
Among them is the Chrysopegi monastery on the Greek island of Crete,
where the nuns use the environmental texts of the patriarch and other
theologians in their teachings.
“More and more young people are coming to our courses,” Mother
Theocheni, the abbess of the monastery, said at the conference at Halki,
near Istanbul. “They come to find meaning. Many seem to find
inspiration in ecology. It’s been growing fast for the last 10 years.”
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