Day of Prayer for Creation 2016

An Orthodox friend and reader has asked me about Orthodox prayers specific for this day. September 1 is the official Orthodox day to pray for creation, so we have a distinct service or set of prayers for that purpose, right? We have prayers for all occasions, surely there is one for “the environment”?  No, not exactly. It’s better than that.

Our prayers for, and with, creation are embedded throughout our all of our regular prayers. Every liturgy we pray “for seasonable weather, abundance of the fruits of the earth, and peaceful times…” and often are inviting the very elements of creation to worship alongside us as we prepare for the Holy Gifts through Psalm 148: “Praise Him sun and moon, praise Him all you shining stars!…lightning and hail, snow and clouds, stormy winds that do his bidding, you mountains and all hills, fruit trees and all cedars, wild animals and all cattle, small creatures and flying birds…”

It is certain that our most profound traditional prayers significantly involve nature. In a sense we are everyday praying for creation. (There is an abundance of examples like this that I will discuss further in future posts). Praying for creation is seamlessly integrated into our understanding of Christ’s Transfiguration and our salvation. But does Orthodox “business as usual” count as a prayer for what this modern generation calls “the environment”? Do we need a different sort of prayer for the new and unique type of damage we do to creation in our current society?

A separate prayer for “the environment” or for “nature” is not a part of our tradition because that is not how we understand or relate to nature. We don’t view a dividing line between “man” and “the natural environment” in the same way a secular environmentalist does. The meaningful distinction is between God and His creation. We are created, too. We are God’s creation, as humble and mortal as an ant or manatee or oak tree. And while we have a special role among the whole creation, we must remember that it is not a fundamentally separate entity from us. Creation is not merely ‘our environment,’ an object we steward; it is our sibling, and co-worshiper of our Creator. This understanding is expressed by our more integrated approach to prayers for creation.

We don’t need to add new prayers onto our tradition in order to ‘adapt to modernity’ or ‘a new, unique situation.’ We only need to remember our ancient tradition fully, and see how eternal truths are played out for this particular moment. While many churches are also adopting September 1 as a day to pray for creation and writing new services for the occasion (particularly the Catholic Church, which has distributed excellent prayer “kits” such as this and this), and while I highly respect the value in that  project , Orthodoxy generally takes a more integrated approach. We are highlighting and following a particular embedded theme in our usual prayers, becoming more mindful of something that was there all along.

So what sorts of prayers will I offer tomorrow? I’m particularly fond of the Akathist of Thanksgiving, Psalm 148, and meditating on the Transfiguration iconography. The Orthodox Fellowship of the Transfiguration also offers a thematically appropriate vespers and lovely Moleben here. In addition, my parish will be sifting blessed compost made from our post-liturgy meal scraps and spreading it at the base of memorial trees. Please comment below about your parish and your way of praying for creation!

 

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Why Ecotheology?

Thank you to everyone who has followed this blog, and encouraged me to keep it up! It’s been a long time since I’ve posted, partly due to travel (Germany has some really excellent sustainability public policies, by the way) but the posting delay is also partly due to rethinking the structure of what I write here. One primary goal of this blog is to provide an internet-based resource for those interested in the original Christian creation care theology and practices, but I’m realizing it is actually more personal than that.

While visiting  and reading the literature from the Rachel Carson Environmental Humanities Center in Munich, Germany, I came across the excellent writing of Markus Vogt in the RCC Perspectives publication. What he says here has clearly defined my mission in this blog:

“The rediscovery of the [original Christian] ethics of Creation [in the 1980’s] has, however, often been only superficial. Creation is misused as a convenient hook on which to hang sentimental ideas of ecology… serving merely to add weight to ecological imperatives and increase moral pressure.”

THAT is exactly why I focus on ancient Christian Earth-keeping. Creation ethics was an original part of  theology and Christian living. It faded to the background fairly recently as a reaction to the rise of a world-view shaped by Darwin, and so has been somewhat forgotten. Now creation theology and ethics is resurging as a tiny talking point meant to promote a modern environmentalist political policy or lifestyle among Christians. It is often an introduction before a promotion for a product or vote. I find that abhorrent — teaching about sacred practices should not serve as a promotion for a particular worldly agenda! (Even if the theological teachings will ultimately inspire worldly actions of some sort).

I am looking in my own life to live out the Christian calling to be a Priest of Creation, to raise up all of God’s creation to His glory, to be transfigured by His grace. In addition to essays of what I’ve learned, this blog is the chronicle of my journey into an authentic, original practice of ancient Christian Earth-keeping and shamar. Thank you for joining me. I look forward to hearing your comments.

Heart and Soil: 3 Reasons Compost is Christian Charity

When I compost, it is a joy to see the ways that God’s creation obeys Him, managing and cycling ‘waste’ and decay into new life. These disdained scraps become the essential tool of our Christian work: the means to feed the hungry. What a beautiful symbol compost is- to take the junk, the unwanted, the ‘trash’ and have it become a service in glory! Imagine if we could ‘compost’ our negative experiences this easily, if we allowed God to transform our sins and tragedies into fertile beauty! My compost bin is nature’s icon to remind me of Christ’s resurrection, that through death we are born again.

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Heart and Soil

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“A farmer went out to sow his seed. As he was scattering the seed, some fell along the path; it was trampled on, and the birds ate it up. Some fell on rocky ground, and when it came up, the plants withered because they had no moisture. Other seed fell among thorns, which grew up with it and choked the plants. Still other seed fell on good soil. It came up and yielded a crop, a hundred times more than was sown.”… “This is the meaning of the parable: The seed is the word of God. Those along the path are the ones who hear, and then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. Those on the rocky ground are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away. The seed that fell among thorns stands for those who hear, but as they go on their way they are choked by life’s worries, riches and pleasures, and they do not mature. But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop.”      Luke 8:5-15 NIV

 

Christ gives us the very soil beneath our feet as an image of our own hearts. Next time you scrape mud off your boots, let it (as St Basil said) remind you of God and His lessons to us. Is this soil hard or soft? Rocky and dry? Fertile? Could it grow a mustard seed? Would it produce good fruit? And is your heart like it, able to grow in faith from God’s word? Continue reading

Being a Priest of All Creation

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In the 7th ecumenical council of bishops in 787 AD that defined the Christian attitude toward material things, St. Leontes of Cyprus said this about our role in God’s creation:

“Through heaven and earth and the sea,

Through wood and stone,

Through all creation visible and invisible,

I offer veneration to the Creator and Master.

For the creation does not venerate the maker directly and by itself

But it is through me that the heavens declare the glory of God.

Through me the moon worships God.

Through me the stars glorify Him.

Through me the waters, the showers of rain, and the dews of all creation

Venerate God and give Him glory.”

The thought of an inanimate material object such as the moon giving glory to and worshiping God strikes many of us as strange in itself. But the thought that not only do the forests praise Him and the stars sing of His glory, but that they do so somehow through *my* mediation might sound downright un-Christian. And yet, it is an essential aspect of our vocation as the ‘priesthood of all believers.’ Ancient Christianity taught that our relationship with the earth is more than a managerial stewardship; we are each the priests of creation. But what does it mean to be a priest of creation?

While a priest fulfills many roles, the primary duty is to celebrate the sacraments and lead others into sacramental living. A fundamental characteristic of the sacrament is that we (people created by God) take natural materials (some bread, water, wine, and oil created by God) and offer it back to Him in thanksgiving. In offering it, we also ask that it be blessed as a means of imparting His love and mercy to us, a means of two-way communion. In the great sacrament, the parish priest speaks the words Christians have spoken in worship service since before 370 AD: “Thine own of Thine own we offer unto Thee on behalf of all and for all.” We reach up; God reaches down. 

In sacramental worship, both creation and Creator are present and active, while the role of the priest is to be the intentional link between them, the mediator that holds the middle ground. The priest both lifts up created beings and brings down God’s blessing, creating unity and reconciliation. We are material beings made in the image of God, and are thus that link between physical creation and the uncreated God. This means our priestly responsibility to creation is not a calling to selfishly exploit it, nor even to merely take care of it, but to offer it back to God. When we do this, creation becomes far more than the means of our subsistence; it becomes the medium of our communion with Christ, our expression of thanksgiving, blessing, sanctification and salvation.

Paul explains to us in Ephesians 1:10 that it is God’s desire for all of creation to be reconciled to Him, saying the plan revealed is  “…to unite all things in Him, things in heaven and things on Earth.” We have an important role in God’s plan. As Jesus unified human and divine natures in himself, blazing a trail for us humans to be unified with God, so we as humans unite the dust and the Spirit. We become one with God as we are transformed by life in Christ; the rest of creation becomes one with God through our mediation.

As members of the ‘priesthood of all believers’, one element of our vocation is to participate in the sanctification of the earth through our daily sacramental living. Stewardship of resources may be one of the many responsibilities of a priest, but is not the whole end of it. As priests, we are called to sanctify the earth through our direct communion with God.

While in line to receive  communion in Orthodox parishes, it’s common to hear a hymn exhorting other creatures to participate in the worship. Often, at the very moment my lips receive Christ’s body and blood and I am mystically unified to Him, I am hearing from Psalm 148:

Praise the Lord from the earth,
  you great sea creatures and all deeps,
fire and hail, snow and mist,
    stormy wind fulfilling his word!…

Mountains and all hills,
    fruit trees and all cedars!
Beasts and all livestock,
    creeping things and flying birds!…

Let them praise the name of the Lord!…”

Psalm 148’s lyrics reminds us of St. Leontes of Cyprus’ teaching and helps us practice it: “Praise Him, sun and moon! Praise Him all you shining stars!” Singing this psalm as we approach the chalice, we carry those inanimate and material, but beloved, creations of God’s back up to Him, so that through us, they may worship Him too.