Our sin toward the world, or the spiritual root of all our pollution, lies in our refusal to view life and the world as a sacrament of thanksgiving, and as a gift of constant communion with God on a global scale.
We envision a new awareness that is not mere philosophical posturing, but a tangible experience of a mystical nature. We believe that our first task is to raise the consciousness of adults who most use the resources and gifts of the planet. Ultimately, it is for our children that we must perceive our every action in the world as having a direct effect upon the future of the environment.
At the heart of the relationship between man and environment is the relationship between human beings. As individuals, we live not only in vertical relationships to God, and horizontal relationships to one another, but also in a complex web of relationships that extend throughout our lives, our cultures, and the material world. Human beings and the environment form a seamless garment of existence; a complex fabric that we believe is fashioned by God.
People of all faith traditions praise the Divine, for they seek to understand their relationship to the cosmos. The entire universe participates in a celebration of life, which St. Maximos the Confessor described as a "cosmic liturgy." We see this cosmic liturgy in the symbiosis of life's rich biological complexities. These complex relationships draw attention to themselves in humanity's self-conscious awareness of the cosmos.
Moreover, there is also an ascetic element in our responsibility toward God's creation. This asceticism requires from us a voluntary restraint in order for us to live in harmony with our environment. Asceticism offers practical examples of conservation.
By reducing our consumption, in Orthodox theology "encratia," or self-control, we come to ensure that resources are also left for others in the world. As we shift our will, we demonstrate a concern for the Third World and developing nations. Our abundance of resources will be extended to include an abundance of equitable concern for others.
We must challenge ourselves to see our personal, spiritual attitudes in continuity with public policy. Encratia frees us of our self-centered neediness that we may do good works for others. We do this out of a personal love for the natural world around us. We are called to work in humble harmony with creation and not in arrogant supremacy against it. Asceticism provides an example whereby we may live simply.
Asceticism is not a flight from society and the world, but a communal attitude of mind and way of life that leads to the respectful use, and not the abuse, of material goods. Excessive consumption may be understood to issue from a world-view of estrangement from self, from land, from life, and from God. Consuming the fruits of the earth unrestrained, we become consumed ourselves, by avarice and greed. Excessive consumption leaves us emptied, out-of-touch with our deepest self.
Asceticism is a corrective practice, a vision of repentance. Such a vision will lead us from repentance to return, the return to a world in which we give, as well as take from creation....
...We are of the deeply held belief that many human beings have come to behave as materialistic tyrants. Those that tyrannize the earth are themselves, sadly, tyrannized. We have been called by God to "be fruitful, increase and have dominion in the earth" (Genesis 1:28). Dominion is a type of the Kingdom of Heaven. Thus it is that St. Basil describes the creation of man in paradise on the sixth day as being the arrival of a king in his palace. Dominion is not domination, it is an eschatological sign of the perfect Kingdom of God, where corruption and death are no more.
If human beings treated one another's personal property the way they treat their environment, we would view that behavior as anti-social. We would impose the judicial measures necessary to restore wrongly appropriated personal possessions. It is therefore appropriate for us to seek ethical, legal recourse, where possible, in matters of ecological crimes.
It follows that to commit a crime against the natural world is a sin. For humans to cause species to become extinct and to destroy the biological diversity of God's creation...for humans to degrade the integrity of earth by causing changes in its climate, by stripping the earth of its natural forests, or destroying its wetlands...for humans to injure other humans with disease... for humans to contaminate the earth's waters, its land, its air, and its life with poisonous substances...these are sins.
In prayer, we ask for the forgiveness of sins committed both willingly and unwillingly. And it is certainly God's forgiveness which we must ask for causing harm to His Own Creation.
Thus we begin the process of healing our worldly environment, which was blessed with Beauty and created by God. Then we may also begin to participate responsibly as persons making informed choices in both the integrated whole of creation and within our own souls....
We must be spokespeople for an ecological ethic that reminds the world that it is not ours to use for our own convenience. It is God's gift of love to us, and we must return his love by protecting it and all that is in it.