Vatican Insider interviews the Ecumenical Patriarch of Constantinople, Bartholomew I on Pope Francis’ encyclical “Laudato Si’”. The encyclical quotes the Patriarch’s teachings regarding the protection of the environment on a number of occasions: “the terms “ecology” and “economy” share the same etymological root: home”.
"The gracious reference by our brother Pope Francis...". The new encyclical quotes the his teachings regarding the protection of the environment: Vatican Insider interviews the Ecumenical Patriarch of Constantinople, Bartholomew I.
The Pope in his encyclical on ecology has dedicated three paragraphs to your teachings on this topic. Were you surprised by this?
The gracious reference by our brother Pope Francis to the Ecumenical Patriarchate and our humble ministry did not surprise me for several reasons. First, anyone that invariably seeks to discern the beauty of God in the sacredness of creation will also inevitably recognize “whatever is true and honorable, whatever is just and pure, whatever is beautiful and grace-filled.” (Philippians 4.8) Second, inasmuch as we cannot speak of a double order or double reality in creation, all churches, all religions and all disciplines confess the same truth, namely that the world is a divine gift that we are all called to protect and preserve. And third, there is an ecumenical dimension to the ecological crisis: no one institution can be singled out and blamed for the damage we have wrought on creation; and no one institution can resolve the ecological crisis alone.
Why have the Orthodox and Catholic Churches decided to speak out on this subject in such a determined and focused way?
There is so much more that unites our two churches than divides us. Both of our churches must recall this and work toward unity. However, above and beyond our confessional or doctrinal differences, we are united in the earth that we share, the creation that we have been offered as a precious and fragile gift by our Creator. Instead of suggesting that the Orthodox and Roman Catholic Churches have decided to speak out against humanity’s impact on climate change, perhaps it would be more accurate and more appropriate to say that our two churches have realized that we cannot do otherwise, that “serving and preserving” God’s creation is part and parcel of our vocation as Christian leaders to transform nature into culture and to strive for social justice in our world.
In the encyclical “Laudato Si',” Pope Francis constantly links the issue of the protection of creation to the need to change the development model, in order to move towards an economy that places mankind at the centre, not money. Do you share this approach?
The issue of environmental pollution and degradation cannot be isolated for the purpose of understanding or resolution. The environment is the home that surrounds the human species and comprises the human habitat. Therefore, the environment cannot be appreciated or assessed alone, without a direct connection to the unique creature, which it surrounds, namely humanity. Concern for the environment implies also concern for human problems of poverty, thirst and hunger. This connection is detailed in a stark manner in the Parable of the Last Judgment, where the Lord says: “I was hungry and you gave me food; I was thirsty and you gave me something to drink” (Matt. 25.35).Moreover, the terms “ecology” and “economy” share the same etymological root. Their common prefix “eco” derives from the Greek word oikos, which signifies “home” or “dwelling.” It is unfortunate and selfish, however, that we have restricted the application of this word to ourselves, as if we are the only inhabitants of this world. The fact is that no economic system – no matter how technologically or socially advanced – can survive the collapse of the environmental systems that support it. This planet is indeed our home; yet it is also the home of everyone, as it is the home of every animal creature, as well as of every form of life created by God. It is a sign of arrogance to presume that we human beings alone inhabit this world. Indeed, by the same token, it is also a sign of arrogance to imagine that only the present generation inhabits this earth.
Christianity is sometimes accused of allowing the implementation of a model that exploits the earth, right from the very first words of Genesis: what does it mean “to cultivate and care for” creation?
Our purpose is thus conjoined to the priest’s prayer in the Divine Liturgy: “In offering to Thee, Thine own from Thine own, in all and for all – we praise Thee, we bless Thee, and we give thanks to Thee, O Lord.” Then, we are able to embrace all people and all things – not with fear or necessity, but with love and joy. Then, we learn to care for the plants and for the animals, for the trees and for the rivers, for the mountains and for the seas, for all human beings and for the whole natural environment. Then, we discover joy – rather than inflicting sorrow – in our life and in our world. As a result, we create and promote instruments of peace and life, not tools of violence and death. Then, creation on the one hand and humanity on the other hand – the one that encompasses and the one that is encompassed – correspond fully and cooperate with one another. For, they are no longer in contradiction or in conflict or in competition. Then, just as humanity offers creation in an act of priestly service and sacrifice, returning them to God, so also does creation offer itself in return as a gift to humanity for all generations that are to follow. Then, everything becomes a form of exchange, the fruit of abundance, and a fulfillment of love. Then, everything assumes its original vision and purpose, as God intended it from the moment of creation.
In his encyclical, Pope Francis endorses the ecological movement but detaches himself from that current of thought that sees man as the planet’s “evil” and would like to see the Earth’s population reduced. What is your view on this?
In the classic literature of the early church, humanity is understood in dialectical terms. St. Gregory the Theologian, who was Archbishop of Constantinople toward the end of the fourth century, man is both divine and human, a creator called to become divine, a micro-cosm and a micro-god, a co-creator with the divine Creator. This ambivalence of humanity means that man is capable of the most noble and dignified actions, while at the same time liable to the most repulsive and harmful exploits. On the one hand, then, it is true that humankind – created in the image and likeness of God – is in its natural state when it acts with compassion and care toward other human beings and created nature. However, the reality of the fall means that humanity will often act “contrary to nature,” in an unnatural or perverted manner, forgetting God’s vision and intention for the world.
Francis has once again proposed an agreement on a fixed date for the celebration of Easter. Do you agree with this proposal?
Discussions in the Orthodox Church for a fixed or joint celebration of Easter, or Pascha, as the feast of feasts have been ongoing for over half a century. Indeed, the early Panorthodox consultations, in preparation for the Holy and Great Council scheduled to take place in Istanbul next year, have considered various scientific and liturgical options for such a possibility. However, in recent years, and especially following the dissolution of the “iron curtain,” significant elements within certain national churches have unfortunately resisted such a development or change. There is no doubt that an agreement on a fixed date for a common celebration of Easter would especially benefit Christians living in countries of the Americas, Western Europe and Australasia. Still, whether or not we agree on a personal level, such a proposal would have to be deliberated and decided on a Panorthodox basis in order not to disrupt unity within the Orthodox Churches themselves.
