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'''Environmental ethics''' is the part of environmental philosophy which considers the ethical relationship between human beings and the natural environment, according to the Wikipedia definition (28 February 2007). This article will attempt to describe environmental ethics from the perspective of Orthodox theology, by exploring patristic and contemporary thought together with [[Scripture|scriptural ] and liturgical evidence regarding a theology of creation. We begin by examining the place of material creation within the whole of created order, continue with theological consideration regarding the relationship between man and material creation, and conclude with some practical aspects of this relationship.
==The Place of Material Creation in the Created Order==
Christianity is often blamed for the environmental problems that the world is facing today. The accusation hinges on a particular understanding of [[Genesis]] 1:26 and 1:28:
:''Then [[God ]] said, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground. [...] God blessed them and said to them, "Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground."
In one interpretation, the two verses above are understood to say that man has been given power over the earth to modify it according to his will. Some support for this world view can be gathered from writings of some [[Church Fathers]]. [[Origen]] in the East and St. [[Augustine of Hippo]] in the West each held the view that the material world would not be a part of the Kingdom of God. For St. Augustine, this meant that in the Kingdom, only human souls would be present. In contrast to the eternal soul, a temporary material creation is diminished in importance, resulting in an anthropocentric relationship between man and nature. This approach has also, at times, been predominant in Orthodox countries. Today, as we shall shortly see, Orthodox theologians are recovering the fullness of their theology, recognizing the presence of God in the whole of creation, and outlining the responsibilities we have towards that creation.
:''"You are clothed with honour and majesty, wrapped in light as with a garment. You stretch out the heavens like a tent, you set the beams of your chambers on the waters, you make the clouds your chariot, you ride on the wings of the wind, you make the winds your messengers, fire and flame your ministers. You set the earth on its foundations, so that it shall never be shaken. You cover it with the deep as with a garment; the waters stood above the mountains. At your rebuke they flee; at the sound of your thunder they take to flight. They rose up to the mountains, ran down to the valleys to the place that you appointed for them. You set a boundary that they may not pass, so that they might not again cover the earth. You make springs gush forth in the valleys; they flow between the hills, giving drink to every wild animal; the wild asses quench their thirst. By the streams the birds of the air have their habitation; they sing among the branches. From your lofty abode you water the mountains; the earth is satisfied with the fruit of your work. You cause the grass to grow for the cattle, and plants for people to use, to bring forth food from the earth, and wine to gladden the human heart, oil to make the face shine, and bread to strengthen the human heart. The trees of the Lord are watered abundantly, the cedars of Lebanon that he planted. In them the birds build their nests; the stork has its home in the fir trees. The high mountains are for the wild goats; the rocks are a refuge for the coneys. You have made the moon to mark the seasons; the sun knows its time for setting."
Scriptural, patristic, and liturgical evidence also provide a much richer picture of the role of material creation. This role includes praise of the Creator and joy at His work: "Let heaven and earth praise Him, the seas and all that move in them" (Ps. 69:34), "The heavens praise your wonders, O Lord, your faithfulness too, in the assembly of the holy ones" (Ps. 89:5), "Let the heavens rejoice and the earth be glad" (Resurrectional [[apolytikion]], tone Pl. 1), "let all creation bless and extol the Lord and let it exalt Him supremely to the ages" (Eirmos of the eighth ode of the [[Canon_%28hymn%29|katavasiae ]] for [[Christmas]]). [[Archimandrite ]] Vasileios in "Ecology and [[Monasticism]]" states that the [[Pascha|Paschal ]] hymns represent reality for the Orthodox: "all the trees of the forest are rejoicing today; their nature has been sanctified because the Body of Christ was stretched upon a tree."
Material creation also helps provide the means by which God interacts with, sanctifies and heals the world. [[Old Testament ]] examples include the snake made by [[Moses ]] (Numbers 21:8-9) and Balaam's donkey (Numbers 22:21-30) while some relevant [[New Testament ]] passages are the stirring of the waters at the pool of Bethesda (John 5:1-5), [[Jesus]]' baptism (Matthew 3:13-17), and St. [[Apostle_James_the_Just|James]]' exhortation that the elders anoint those who are ill with oil to aid in their healing (James 5:14). The hymnography of the Church also portrays creation as a co-worker with God: "the earth offers a cave to Him Whom no man can approach" (Christmas kontakion).
Thus, we see that the Orthodox tradition affirms that creation has value in itself, by virtue of its being created by God, praising God, and working together with God. In this context the Orthodox tradition regarding the relationship between man and nature falls mainly along two related and somewhat overlapping lines of thought. The first bases this relationship on the idea of man as a microcosm, while the second identifies man as the 'priest of creation.'
==Man and Material Creation: Practical Aspects==
Within the liturgical context, the Church provides prayers for the blessing of material goods: homes, crops, vehicles. There are prayers asking for rain and for deliverance from earthquakes and other calamities. We see the presence of God everywhere in creation and we ask for His help in every endeavour. Partially in acknowledgment of that fact and partially in response to the ecological crisis, [[Monk ]] Gerasimos of the Skete of Saint Anne has composed a Vespers for the preservation of creation. Even earlier, in 1934, [[Metropolitan ]] Tryphon Turkestanov had composed an [[Akathist]] in Praise of God's Creation.
Additionally, the prayers of the Lesser Blessing of the Waters include the following petitions:
* That this water might be hallowed by the might, and operation, and descent of the [[Holy Spirit]]; let us pray to the Lord.
* That there may descend upon these waters the cleansing operation of the supersubstantial [[Trinity]]; let us pray to the Lord.
* That this water may be to the healing of souls and bodies, and to the banishment of every hostile power; let us pray to the Lord.
* That there may be sent down upon it the [[Grace ]] of Redemption, the blessing of the Jordan; let us pray to the Lord.
In the prayer of sanctification of the same service, the priest asks: "do You, the same Lord and King Who loves mankind, Who has granted to us to clothe ourselves in the garment of snowy whiteness, by water and by Spirit: send down on us Your blessing, and through the partaking of this water, through sprinkling with it, wash away the defilement of passions."
