† B A R T H O L O M
E W
BY GOD’S MERCY
ARCHBISHOP OF CONSTANTINOPLE-NEW ROME
AND ECUMENICAL
PATRIARCH
TO THE PLENITUDE OF
THE CHURCH
GRACE, PEACE AND
MERCY FROM THE MAKER OF ALL CREATION
OUR LORD GOD AND
SAVIOR JESUS CHRIST
* * *
Most reverend brother Hierarchs and beloved
children in the Lord,
Thirty-five whole years have lapsed
since the Holy and Sacred Synod of the Ecumenical Patriarchate established
September 1st, the Feast of the Indiction and opening of the
ecclesiastical year, as a Day of Prayers for the Protection of the Natural
Environment. This blessed initiative had a great resonance and borne bountiful
fruit. The multidimensional ecological activities of the Holy Great Church of
Christ today center around the phenomenon of climate change—or rather, the
climate crisis—which has caused a “planetary state of emergency.”
We appreciate the contribution of
the environmental movements, the international agreements for the environment,
the related engagement on the part of scientists with this problem, the
contribution of environmental education, the ecological sensitivity and
mobilization of countless people and especially representatives of the younger
generation. However, we insist that what is needed is an axiological “Copernican
turn,” a radical change of mentality globally, a substantial revision of the
relationship between humankind and nature. Otherwise, we will continue to treat
the catastrophic consequences of the ecological crisis, while leaving intact and
active the roots of the problem.
The environmental threat is a
dimension of the extended crisis in contemporary civilization. In this sense,
confronting the problem cannot be successful on the basis of the principles of
the same civilization, of the rationale behind it, which created it in the
first place. We have repeatedly expressed our conviction that churches and
religions can contribute significantly to a vital spiritual and evaluative
conversion for the sake of the future of humanity and the planet. Genuine
religious faith dissolves the arrogance and titanism of humankind, inasmuch as
it constitutes the embankment of its transformation into a “man-god,” who
abolishes all standards, boundaries, and values, while declaring himself “the
measure of all things” and instrumentalizing both his fellow human beings and
nature for the satisfaction of his unquenchable needs and arbitrary pursuits.
The centuries-long experience
teaches us that, without an “Archimedean” spiritual and evaluative support,
humanity cannot avoid the risks of a nihilistic “anthropologism.” This is the
legacy of the classical spirit, as articulated by Plato through the principle
that “God is the measure of all things for us” (Laws 716c). This understanding of humanity and its responsibility
through its relationship with God is expressed through the Christian teaching
about the creation of Adam “in the image of
God” and “according to His likeness,” as well as about the assumption of
human nature by the incarnate pre-eternal Word of God for our salvation and the
renewal of all creation. The Christian faith recognizes the supreme value of
humanity and creation alike. In this spirit, then, respect for the sacredness of
the human person and the protection of the integrity of the “very good”
creation are inseparable. Faith in the God of wisdom and love inspires and
supports the creative forces of humankind, strengthening it in the face of
challenges and trials, even when overcoming these appears humanly impossible.
We have struggled and still strive
for an inter-Orthodox and inter-Christian collaboration for the protection of
humanity and creation, as well as for the introduction of this subject in
interfaith dialogue and common actions of religions. Moreover, we particularly
emphasize the need to understand that the contemporary ecological crisis
impacts first and foremost the poorer inhabitants on earth. In the document of
the Ecumenical Patriarchate, entitled “For
the Life of the World: Toward a Social Ethos of the Orthodox Church,” this
topic is underlined emphatically along with the essential concern of the Church
in light of the consequences of climate change: “We
must understand that serving our neighbor and preserving the natural environment
are intimately and inseparably connected.
There is a close and indissoluble bond between our care of creation and
our service to the body of Christ, just as there is between the economic
conditions of the poor and the ecological conditions of the planet. Scientists tell us that those most
egregiously harmed by the current ecological crisis will continue to be those
who have the least. This means that the
issue of climate change is also an issue of social welfare
and social justice.” (Paragraph 76)
In conclusion, we wish you, most
honorable brothers and most beloved children, a new ecclesiastical year full of
divine blessings and productivity, invoking upon you all, through the
intercession of Panagia Pammakaristos, whose wondrous and miraculous icon we honor
and celebrate on this day and humbly venerate, the life-giving grace and boundless
mercy of the Creator of all and God of wondrous things.
September 1, 2024
† Bartholomew of Constantinople
Fervent supplicant
for all before God