Address of Ecumenical Patriarch Bartholomew at the Environmental Symposium, Saint Barbara Greek Orthodox Church, Santa Barbara, California

Address of Ecumenical Patriarch Bartholomew at the Environmental Symposium, Saint Barbara Greek Orthodox Church, Santa Barbara, California

Our Beloved Brother in Christ, Archbishop Spyridon of America,

Our Beloved Brother in Christ, Bishop Anthony of San Francisco,

The Honorable Secretary of the Interior, Mr. Bruce Babbitt,

Distinguished Scholars, Learned Guests,

Beloved Friends and Children in the Lord,

It is with deep joy that we greet all of you, the honorable delegates and attendees of this blessed Symposium on the Sacredness of the Environment. Here in this historical city of Santa Barbara, we see before us a brilliant example of the wonder of God's creation. Recently, that God-given beauty was threatened by an oil spill. We are proud that the effort to restore the damaged beauty of Santa Barbara's seas, was led by Orthodox Christians, Dan and Candy Randopoulos.

The Ecumenical Throne of Orthodoxy, as a preserver and herald of the ancient Patristic tradition and of the rich liturgical experience of our Orthodox Church, today renews its long standing commitment to healing the environment. We have followed with great interest and sincere concern, the efforts to curb the destructive effects that human beings have wrought upon the natural world. We view with alarm the dangerous consequences of humanity's disregard for the survival of God's creation.

It is for this reason that our predecessor, the late Patriarch Dimitrios, of blessed memory, invited the whole world to offer, together with the Great Church of Christ, prayers of thanksgiving and supplications for the protection of the natural environment. Since 1989, every September 1st, the beginning of the ecclesiastical calendar has been designated as a day of prayer for the protection of the environment, throughout the Orthodox world.

Since that time, the Ecumenical Throne has organized an Inter-Orthodox Conference in Crete in 1991, and convened annual Ecological Seminars at the historic Monastery of the Holy Trinity on Halki, as a way of discerning the spiritual roots and principles of the ecological crisis. In 1995, we sponsored a symposium, sailing the Aegean to the island of Patmos. The symposium on Revelation and the Environment, AD 95 to 1995, commemorated the 1900th anniversary of the recording of the Apocalypse. We have recently convened under the joint aegis of our Patriarchate and His Eminence Jacques Santer, President of the European Commission a trans-national conference on the Black Sea ecological crisis, that included participation of all the nations that border the sea.

In these and other programs, we have sought to discover the measures that may be implemented by Orthodox Christians worldwide, as leaders desiring to contribute to the solution of this global problem. We believe that through our particular and unique liturgical and ascetic ethos, Orthodox Spirituality may provide significant moral and ethical direction toward a new generation of awareness about the planet.

We believe that Orthodox liturgy and life hold tangible answers to the ultimate questions concerning salvation from corruptibility and death. The Eucharist is at the very center of our worship. And 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. As human beings, created "in the image and likeness of God" (Gen. 1:26), we are called to recognize this interdependence between our environment and ourselves. In the bread and the wine of the Eucharist, as priests standing before the altar of the world, we offer the creation back to the creator in relationship to Him and to each other. Indeed, in our liturgical life, we realize by anticipation, the final state of the cosmos in the Kingdom of Heaven. We celebrate the beauty of creation, and consecrate the life of the world, returning it to God with thanks. We share the world in joy as a living mystical communion with the Divine. Thus it is that we offer the fullness of creation at the Eucharist, and receive it back as a blessing, as the living presence of God.

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 invite Orthodox Christians to engage in genuine repentance for the way in which we have behaved toward God, each other, and the world. We gently remind Orthodox Christians that the judgement of the world is in the hands of God. We are called to be stewards, and reflections of God's love by example. Therefore, we proclaim the sanctity of all life, the entire creation being God's and reflecting His continuing will that life abound. We must love life so that others may see and know that it belongs to God. We must leave the judgement of our success to our Creator.

We lovingly suggest to all the people of the earth, that they seek to help one another to understand the myriad ways in which we are related to the earth, and to one another. In this way, we may begin to repair the dislocation many people experience in relation to 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" (Gen 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 6th 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.

In just a few weeks the world's leaders will gather in Kyoto, Japan, to determine what, if anything, the nations of the world will commit to do, to halt climate change. There has been much debate back and forth about who should, and should not have to change the way they use the resources of the earth. Many nations are reluctant to act unilaterally. This self-centered behavior is a symptom of our alienation from one another, and from the context of our common existence.

We are urging a different and, we believe, a more satisfactory ecological ethic. This ethic is shared with many of the religious traditions represented here. All of us hold the earth to be the creation of God, where He placed the newly created human "in the Garden of Eden to cultivate it and to guard it" (Genesis 2:15). He imposed on humanity a stewardship role in relationship to the earth. How we treat the earth and all of creation defines the relationship that each of us has with God. It is also a barometer of how we view one another. For if we truly value a person, we are careful as to our behavior toward that person. The dominion that God has given humankind over the Earth does not extend to human relationships. As the Lord said, "You know that the rulers of the Nations lord it over them, and their great ones are tyrants over them. It will not be so among you; but whoever wishes to be great among you must be your servant, and whoever wishes to be first among you must be your slave; just as the Son of Man came not to be served but to serve, and to give his life as a ransom for many" (Mat. 20:25-28).

It is with that understanding that we call on the world's leaders to take action to halt the destructive changes to the global climate that are being caused by human activity. And we call on all of you here today, to join us in this cause. This can be our important contribution to the great debate about climate change. 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.

We congratulate our Brother in Christ, Bishop Anthony, Fr. Constantine Zozos, and all those who initiated, organized, addressed, and participated in this important Symposium. It is our fervent and sincere prayer that this will become a focal point for further theological reflection and practical action throughout the parishes of this Holy Archdiocese of America, all the Orthodox Churches in this great land, and all Americans of goodwill. We are especially thankful for the presence of Secretary Bruce Babbit and the commitment that President Clinton and Vice-President Gore have made toward sound ecological policy.

The Lord suffuses all of creation with His Divine presence in one continuous legato from the substance of atoms to the Mind of God. Let us renew the harmony between heaven and earth, and transfigure every detail, every particle of life. Let us love one another, and lovingly learn from one another, for the edification of God's people, for the sanctification of God's creation, and for the glorification of God's most holy Name. Amen.

Religion, Science & the Environment Symposium VI “The Amazon River: Source of Life” Statement

On the occasion of the 6th Religion, Science and Environment Symposium convened in Amazonia, July 13rd to 20th 2006, under the patronage of His All Holiness, Ecumencial Patriarch, Bartholomew, and His Excellency Kofi Anan, Secretary General of the United Nations, distinguished participants from many countries, having benefited from the wisdom and insights of the religious, indigenous people, national and regional authorities, scientists, environmentalists and other experts, consider that:

International cooperation to combat climate change is the greatest challenge ahead for the global community and preservation of the integrity of the Amazon ecology has to be a priority focus.

The Amazon forest is the source of the highest diversity of life on Earth, stretching out over the nine countries of Amazonia. This "Green Ocean" has a central role as a pump in maintaining climate stability, hydrological cycles and biodiversity, not only in the region but on the planet as a whole. The health and well-being of Brazil, Latin America and humanity as a whole will suffer seriously if these crucial environmental services are lost.

This unique and finite biological diversity is inextricably linked to the extraordinary wealth of cultural diversity in the region. The cosmology and mythology of those who came at the beginning of history to inhabit Amazonia, their intimate knowledge of, and respect for, the diversity of life, and their practical skills in sustaining the ecology of this part of the world make the indigenous peoples the true guardians of the region.

Having been brutally mistreated in the course of history, they are now officially recognized. In Colombia, for example, the Constitution gives title to most of the Colombian Amazon to the indigenous communities. This role can of course only be exercised in conjunction with the responsible government authorities and with committed civil society. We salute the bravery of those who fight for justice in the Amazon.

Domestic and global forces, primarily of an economic nature, have caused and are causing serious deforestation of Amazonia. Destruction of the forest is the primary source of emissions of greenhouse gases from this part of the world. Thanks to active government policies the rate of deforestation has slowed but illegal deforestation continues. New infrastructure initiatives to connect Amazonia with export markets for soya beans, meat, timber and proposals for biofuels, prompted by growing concerns about global energy supply, will increase deforestation.

In parallel, greenhouse gas emissions are undermining ecological integrity and the climatic and hydrological cycles of the Amazon. The most immediate impacts will be felt in the most highly developed areas of the continent, from Sao Paolo to Buenos Aires, which depend for their agriculture, hydro-electricity and drinking water on rainfall induced from the Amazon system. Similarly, if the pump fails to suck in water from the South North Atlantic, droughts will prevail in the Amazon and hurricanes in Central America and the Caribbean.

Local and international environmental and social movements, the churches, religious institutions, the media and individuals have a vital role to play in changing attitudes so that the behaviour of consumers, citizens and members of the church is in harmony with the requirements of ecology and equity elsewhere in the world. Systems to certify and label products with a sound environmental and social origin should be promoted. Illegally produced goods should be banned. Eco-services should be properly remunerated.

The interdependence of ecosystems and sustainable livelihoods for the inhabitants, as well as the sobering reality that the consequences of global warming are manifesting in real-time its devastating impacts, have to be highlighted. This is vital, not only to deepen our collective understanding of the complex web of climatic interconnections and to generate the necessary level of public and political will to ensure swift and meaningful action.

An Amazon Climate Assessment, similar to the Artic one, should be undertaken under the auspices of the Amazon Cooperation Treaty, which has both the institutional capacity and the legal mandate to mobilize all the key regional stakeholders in this important endeavour. The Amazon Assessment needs to highlight the impact of further deforestation on the climate and hydrology elsewhere in the world, including those in the Arctic.

The primary objectives of international climate cooperation under the UNFCCC must be to agree new and ambitious reduction targets for the post-2012 period. These will have to lead to a global cap of greenhouse gas emissions to be achieved before the Amazon pump stops beating.

It is imperative that these targets not only allocate the burden of responsibility fairly and equitably, but also compel all countries to match the necessary level of political will with the clear scientific consensus that has recently emerged.

While it is impossible to express the intrinsic value of Amazonia solely in monetary terms, it is necessary to extend the current emission trading mechanisms provided for by the Kyoto Protocol to recognize and value the importance of the ecological services provided by tropical and sub-tropical rainforests which thus become an instrument to equitably distribute costs and benefits. Payments for these services as requested by Costa Rica and Papua New Guinea at COP XI in Montreal in November 2005 must be agreed swiftly and designed to include large rainforest areas as the Amazon, Eastern Congo and Borneo. These payments will be integral elements in the economic equations governing the decisions on the future of the rainforests and the other ecosystems on which humanity depend.

The principal framework in which international cooperation and the burden-sharing will have to take place is the UN Conventions on Climate Change. It would be helpful to integrate the Conventions on Biodiversity and Desertification and Climate Change. It is of great importance to build synergy between these international agreements to increase efficiency and effectiveness. Putting the focus on reafforestation and standing forests, because of their significance for climate stability, preservation of biodiversity, management of watersheds and prevention of erosion, will greatly help to achieve this synergy. The European Union should now include avoided deforestation and reafforestation in its Emission Trading Scheme.

Given its reputation in international environmental diplomacy Brazil, together with the other countries of the Amazon Cooperation Treaty, is called upon to exercise its leadership in advancing these goals in the on-going climate negotiations and, very importantly, also in helping to build a new paradigm for planetary citizenship whereby governments, NGOs, the private sector, the scientific community and individuals and communities assume their appropriate responsibilities in ensuring a stable and secure climate for the 21st century as a vital part of a healthy and diverse ecology of the earth.

The participants of the 6th RSE Symposium commit themselves to contribute to these goals in ways each can do best, in frull solidarity with the people from Amazonia, whose warm hospitality they have gratefully received over the past week. We look for urgent progress before we meet again in the Artic in 2007.

Manaus, 20 July 2006