Based on the video you watched, try to answer the following questions.
1. In the video we watched the theme of the creation of the world was
connected:
a. With the charitable work of the Church
b. With religious worship
c. With the protection of the environment
d. I do not know / No answer
2. The pollution observed by the students during the excursion comes from:
a. The waste of the nearby olive mill
b. The sewage from an oil tanker that sank on a nearby beach
c. Wind turbines
d. I do not know / No answer
3. In the video, the youngsters support the view that in order to stop the
pollution of the environment it is necessary:
a. To shut down the factory
b. To press the factory to comply with the laws and rules of environmental
protection
c. To dispose the waste in another area
d. I do not know / No answer
4. What does the Ecumenical Patriarch in the video characterize as a sin?
a. The pollution of the environment
b. The biodiversity of creation
c. Child labor
d. I do not know / No answer
5. What do you consider to be the attitude of the Christian Church regarding
the protection of the environment?
a. It does not care
b. It does not include it in its priorities
c. It is interested
d. I do not know / I did not understand
3.2.2 Topics for
research
The video we watched presents the topic: “Encounter with the environment”.
The main issues and questions we will need to address are:
a. the mission of man for the transformation of creation with respect to
its sanctity
b. the failure of mankind’s relationship with the environment.
c. the responsibility of mankind for the protection of the environment
and the practices that we can draw from the Orthodox tradition for a
way out of the ecological crisis.
Exercise 1
Based on the screened video, imagine the decision made by Yiorgos and
his classmates made regarding the problem of the pollution created by the
olive mill.
Exercise 2
Have you heard or witnessed similar cases of environmental pollution?
Mention some of them.
3.3 The perspective of the Scriptures
The problem of environmental pollution is very big nowadays and seriously
threatens the life of the whole world. But how did we get to this point? What
did we not notice along the way? Can we prevent greater catastrophes, even
now? What is our responsibility for the environment?
Let us look at the answers we can get to the above questions, first from
the Bible, and then from the interpretive approach of the Orthodox Christian
tradition.
The book of genesis (Gen: 1:27-31 & 2:8,15 NRSV)
3.3.1 Gen. 1:27-31
27So God created humankind in his image, in the image of God he created them; male
and female he created them. 28 God blessed them, and God said to them, “Be fruitful
and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea
and over the birds of the air and over every living thing that moves upon the earth.” 29
God said, “See, I have given you every plant yielding seed that is upon the face of all the
earth, and every tree with seed in its fruit; you shall have them for food. 30 And to every
beast of the earth, and to every bird of the air, and to everything that creeps on the earth,
everything that has the breath of life, I have given every green plant for food.” And it was
so. 31 God saw everything that he had made, and indeed, it was very good.
3.3.2 Gen. 2:8,15
8And the Lord God planted a garden in Eden, in the east; and there he put the man whom
he had formed. […] 15 The Lord God took the man and put him in the garden of Eden to
till it and keep it.
3.4 What I need to know in order to study the
above biblical passage
In the image: The phrase that “humankind was created in the image of God”
does not refer to external features, but to the spiritual qualities of mankind,
such as reason, will, conscience, freedom, etc., as well as dominion over
nature. This is what makes him stand out from the rest of tth creation.
He created man and woman: From the first moment of his creation, the
human being is understood as a social being, as something that exists
only in communion, in a relationship.
Fill the earth and subdue it: The authority of mankind over nature is granted
by God, implying accountability to God for the proper administration of
nature. Only the creator, God, is an absolute sovereign over creation and
consequently mankind can become sovereign only by becoming a cocreator.
God saw everything that he had made, and indeed, it was very good: With
this phrase the Bible makes clear on the one hand the value of God’s creative
work and on the other hand the fact that God, being good himself, can only
do good. Therefore, the God of love is not responsible for the ugly and bad
things in the world.
God planted a garden in Eden, in the east: This image contains all the
elements that allow the reader to imagine the beauty of the place that God
prepared for mankind to dwell. The word “Eden” means pleasure. In the
translation of the Septuagint the term “Eden” is given not as a place name,
but as a noun: “Paradise”. The word “paradise” is of Persian origin and means
a large garden with many trees and various plants. The garden is placed in
the east because the west was considered, according to the perceptions of
the time, as the place where death dominates, while on the contrary the east
was a symbol of life. Of course, the image of the Garden of Eden is not to
be found in any particular place on Earth. It is a boundless space covering
the whole earth, it is the kingdom of man throughout creation. The biblical
author draws the image of the Garden of Eden from various traditions and
myths that existed at that time among the peoples of Mesopotamia. He
uses an image familiar to his readers to proclaim an important truth: that
man’s happiness depends on his relationship with God and his harmonious
relationship with the environment.
God took the man and put him in the garden of Eden to till it and keep
it: God plants the garden, he himself places man in it and he invites man
to work to make the world his exclusive area through his own work.. Man
did not have the whole world as his own immediately, nor did he dominate
all of creation, nor was his relationship with God a complete and perfect
communion. Man is therefore called to a dynamic course, in order to look
like God and become co-creator with him.
3.4.1 Exercise
Fill the blanks by choosing the appropriate word in parentheses based on
what you read in the biblical text and the above information.
God, after creating the world, finally saw all of His creations and rejoiced
because they were (very good / really many). Man was
created in the image of God, which means that, among all creation, only
man has spiritual gifts. According to the Bible, God created man and
woman, to show us that man is a (social / reproductive) being.
Man was also instructed by God to rule over the whole earth. This does not
mean that man is dominating over creation, but that he is accountable to
God for the proper (consumption / administration) of the
creation. The Bible also says that God planted a garden in the east of Eden
and God put man in this beautiful garden to live, giving him the command
to (cultivate / dominate) it and to (control / take care
of) it. Of course, this garden was not in a specific place, but it includes the
whole (Earth / Mesopotamia).
3.4.2 Texts for
further readinG
From the book of Psalms (Ps. 65:9-11)
9 You visit the earth and water it,
you greatly enrich it;
the river of God is full of water;
you provide the people with grain,
for so you have prepared it.
10 You water its furrows abundantly,
settling its ridges,
softening it with showers,
and blessing its growth.
11 You crown the year with your bounty;
your wagon tracks overflow with richness.
Exercise
In the verses of the Psalm that you just read, highlight words or phrases that
show the relationship of God with creation.
From the works of Alexander Schmemann
All that exists is God’s gift to man, and it all exists to make God known to man, to make
man’s life communion with God. It is divine love made food, made life for man. […] God
blessed the world, blessed man, blessed the seventh day (that is, time), and this means
that He filled all that exists with His love and goodness, made all this “very good.” So the
only natural (and not “supernatural”) reaction of man, to whom God gave this blessed
and sanctified world, is to bless God in return, to thank Him, to see the world as God
sees it and—in this act of gratitude and adoration—to know, name and possess the
world.
(Alexander Schmemann, For the life of the world,
St. Vladimir’s Seminary Press, New York, 1998, pp. 14-15)
Exercise
Which truths about man’s relationship with creation does the above text
reveal to us?
In the book of Genesis we read that God, after creating humans as man
and woman, blessed them and said to them, “fill the earth and subdue it.”
With the help of the following text, try to find what it means to make man
sovereign over the whole creation.
3.4.3 MAN AS THE
RULER OF CREATION
For in Genesis account, our dominion over the creation is a consequence precisely of the
fact that we are created in the divine image. Our exercise of dominion, then, so far from
being selfish and oppressive, is to reflect the attributes of God, our archetype. We are to
display towards creations nothing less than the gentle and tender-hearted compassion
that is characteristic of God himself. […] Let us treat nature as a “thou”, not an “it”. […] It
is our human vocation to be priest of the creation. The essence of priesthood […] is to
offer, to give thanks and to bless. The priest […] is the one who takes the world into his
or her hands and then offers it back to God, thereby bringing down God’s blessing upon
that which he or she offers. Through this act of priestly offering, creation is brought into
communion with God himself. Such is the essence of priesthood; such is our God-given
vocation as human beings; and it is a vocation that only human beings can perform. By
acting in this manner as priests of creation, we, human beings, transform the world into
a “eucharistic” offering
(Kallistos Ware, The beginning of the day: the Orthodox approach to creation,
Akritas, Athens 2007, pp. 23-25)
Exercise
Based on what you have discovered in the above text, can you formulate
in a sentence what does it mean for you that man becomes sovereign in
creation?
(Theophanes of Crete, “Adam Gave names to all the animals,
to the birds of the sky and to the wild beasts”. (Gen. 9: 19-20), fresco, 16th
century, St.Nikolaos Anapafsas, Meteora, Greece)
Comment on the image
Man is a creator in the image of God the Creator. He gives name to things and in this
way he gives them meaning, he creates things by renewing the Creation of God and in
this way he reveals the divine glory in ever new forms
(Kallistos Ware, Ecological Crisis and Hope,
Akritas, Athens 2008, p.93)
3.5 So far we have understood…
… that the world was created with love and care by God, and man was asked
to take care of it. Man is sovereign on the creation, but this does not mean
that he becomes its dominator, thus destroying it. It means that he functions
as a priest who receives the whole world as a gift and a blessing from God
and his responsibility is to act creatively inside it and to offer it back to its
Donor with perfect respect to each one of his creations.
3.6 So far we have understood…
The questions that still remain are:
• What are the causes of the ecological crisis we experience today?
• Is there a way out of the crisis and what is it?
• What is our duty regarding the environment?
We can draw answers from the Orthodox Christian tradition
In fact, the present crisis is not outside of us, a crisis in our natural environment, but
a crisis within us, in the way we humans think and feel. The real problem is not in the
ecosystem, but in the human heart. It is so true what has been said, that we suffer
from ecological heart failure. This means that the real problem is not technological or
economic, but deeply spiritual. If the atmosphere is increasingly polluted, if lakes and
rivers are poisoned, if forests die and the green meadows of the earth become deserted,
it is because we humans are alienated from God and from our true selves… The most
Our urgent need is not for more complex scientific skills, but for a collective repentance
movement, with the literal meaning of the Greek term, which is “change of law”. We need
to change the way we think about God, the world, and ourselves.
(Kallistos Ware, Ecological Crisis and Hope,
Akritas, Athens 2008, 34-35)
It is clear that the present-day ecological crisis is due to spiritual and moral causes.
Its roots are connected with greed, avarice and egoism, which lead to the thoughtless
use of natural resources, the filling of the atmosphere with damaging pollutants, and
to climate change. The Christian response to the problem demands repentance for the
abuses, an ascetic frame of mind as an antidote to overconsumption, and at the same
time a cultivation of the consciousness that man is a “steward” and not a possessor of
creation.
(Message of the Holy and Great Council of the Orthodox Church
to the Orthodox people and to all people of good will, Crete 2016)
3.6.1 Therefore
Exercise 1
The causes of the ecological crisis according to the Orthodox Christian
point of view are:
Exercise 2
The way out of the ecological crisis according to the Orthodox Christian
point of view is:
3.7 The saints of the church and their
relationship with the environment
Saint Silouan the Athonite
loved not only people but also
all of God’s creation. Looking
at the blue sky and the white
clouds, he said: “How great is
our Lord and how beautifully
He made everything! His glory
is evident in all things around
us. All we have to do is take care of all them, with love and to glorify Him
joyfully for His rich gifts. The heart that has learned to love, mourns for all
creation, even for a green leaf if it is cut without need.”
Saint Porphyrios of Kafsokalivia
narrates: “Once a woman, Mrs. Leni,
came and brought me her goats and
asked me: Can you pray for my goats,
for they are not doing well? The woman
was sad and I sympathized with her.
I got up. The goats came to me by
themselves. I stretched out my arms
and read a prayer. They were all near
me, raising their heads and looking at
me. A male one weighed closer. He bent
down and kissed my hand. He wanted me to caress him. I caressed him, he
was pleased. They all surrounded me and looked up. They were looking me
in the face. I blessed them. I was talking, I was praying. All that concerns
nature helps us a lot in our spiritual life, when it is by the grace of God. I,
when I feel the harmony of nature, always cry with joy “.
Saint Gerasimus of Jordan
lived as a
monk in the desert around the Jordan
River. One day while he was on the
bank of the river, the painful roar of
a lion came at his ears. Driven by the
weeping of the beast and without any
fear, he found himself in front of a
huge lion. The king of animals seemed
to be in big pain.
The saint took pity on the creature of God, and, as if it could talk to him,
asked it where it hurts. The proud beast approached with confidence
and showed the saint its front foot. A pointed cane was the cause of the
problem. The saint carefully pulled the cane from the animal’s paw and
treated the wound with great care. Since then the lion became a faithful and
inseparable companion of Saint Gerasimus. It followed him wherever he
went, and served him, wanting to express his great gratitude.
Saint Amfilochios
lived as a
monk in the desert around the Jordan
River. One day while he was on the
bank of the river, the painful roar of
a lion came at his ears. Driven by the
weeping of the beast and without any
fear, he found himself in front of a
huge lion. The king of animals seemed
to be in big pain.
The saint took pity on the creature of God, and, as if it could talk to him,
asked it where it hurts. The proud beast approached with confidence
and showed the saint its front foot. A pointed cane was the cause of the
problem. The saint carefully pulled the cane from the animal’s paw and
treated the wound with great care. Since then the lion became a faithful and
inseparable companion of Saint Gerasimus. It followed him wherever he
went, and served him, wanting to express his great gratitude.
(Selections from the book: Drips of God’s love, the Saints and the
Environment, Holy Monastery of Chrysopigi, Chania, 2015)
3.7.1 Exercise
Choose with your group one of the above stories. Write down which attitude
towards the environment is pointed out in this story, in one sentence.
At home, choose one of the above stories and create a poster with a painting
or collage giving the ecological message of the narrative. The sentence
above can be the motto of the poster.
3.8 Feedback questionnaire
After our discussions in class, attempt to answer the following questions.
Compare your final answers with your original ones.
1. In the video we watched the theme of the creation of the world was
connected:
a. With the charitable work of the Church
b. With religious worship
c. With the protection of the environment
d. I do not know / No answer
2. The pollutions observed by the students during the excursion comes from:
a. The waste of the nearby olive mill
b. The sewage from an oil tanker that sank on the nearby beach
c. Wind turbines
d. I do not know / No answer
3. In the video, the youngsters support the view that in order to stop the
pollution of the environment it is necessary:
a. To shut down the factory
b. To press the factory to comply with the laws and rules of environmental
protection
c. To dispose the waste in another area
d. I do not know / No answer
4. The Ecumenical Patriarch in the video characterizes as a sin:
a. The pollution of the environment
b. The biodiversity of creation
c. Child labor
I do not know / No answer
5. What do you consider to be the attitude of the Christian Church regarding
the protection of the environment?
a. It does not care
b. It does not include it in its priorities
c. It is interested
d. I do not know / I did not understand
3.9 Additional assignments
3.9.1 Ecology and
human dignity
This is an example of what scholars call “environmental racism,” which is one form of
environmental injustice. It provides us with a picture of the interconnection between
polluting the environment and oppressing human beings; between abuse of the natural
world and abuse of persons; between ecological harm and loss of human dignity. Citizens
of Chicago who live in “red zones” carry a disproportionate amount of the environmental
risk because they are less wealthy, less educated, and less connected to the politicians
who determine where high-polluting businesses can be located. In short, the poor are
trapped, and any effort to move elsewhere presents different obstacles and injustices.
[…] Ecology and human dignity are inseparably connected, for good and for ill.[…] Recent
studies on Environmental Inequity here in the Republic of Korea, for example, consider
the “Toxic Release Inventory (TRI)” and show that distribution of environmental risks and
benefits are not evenly balanced across different sociopolitical groups on the peninsula.
In addition, the study suggests, as more foreigners migrate to Korea and settle in lowincome
urban neighborhoods, these immigrant-concentrated neighborhoods tend to
be targeted as locations for new factories and waste management facilities, which
further concentrates environmental harms among the most vulnerable and powerless
members of society.
(Rev. Deacon Perry Hamalis, “Love God, Love thy Neighbor, Love the Trees:
Environmental Justice in Orthodox Christianity”
in Ecology, Theology and Human dignity in the Orthodox Christian Tradition,
International Symposium on the Environment Proceedings,
Seoul: Orthodox Metropolis of Korea, 2018, p. 176-180)
3.9.3 Work of art
3.9.4 story for three
little devils
It is a story about three little devils who finished their education in hell. Just before they
were sent to earth, they appeared before the devil for his final examination. Turning to
the first, the leader asked: “What will you tell them when you ascend to earth?” “I will
tell them that there is no God,” replied the first devil. “It does not say much,” said the
examiner, “they have heard it many times. The problem is that many of them know Him
personally.” He turned to the second devil “what will you tell them?” asked. “I will say that
there is no hell,” replied the second. “Ah, I find that smarter, but unfortunately it will not
catch on. Many of them are already living in hell.” Finally he asked the third: “And what
will you tell them?”. And the third replied: “I will tell them that there is no reason for any
haste.” “Wonderful!” exclaimed the arch-devil. “Go and start working!” This is definitely a
joke with ecological implications.
(Kallistos Ware, Ecological Crisis and Hope,
Akritas, Athens 2008, pp.84-85)
3.10 GLOSSARY
Adam and Eve:
According to the Bible, the first humans created by God were Adam and Eve. The word Adam
means “earthly”, while the word Eve means “life”.
Amfilochios of Patmos, Saint:
Born in 1889 on Patmos, a Greek island where, according to Christian
tradition, St John the Theologian wrote the book of Revelation. St Amphilochios became a monk in 1905 in
the Monastery of St John the Theologian and in 1935 he was elected as abbot. He died in 1970. In 2018 the
Ecumenical Patriarchate declared him a saint. His memory is celebrated on April 16.
Ascetic Ethic:
The struggle of the Christian to overcome the failures which strengthen and develop the ego,
through prayer, fasting, vigil and charity, and thus restore the relationship with God, fellow humans and the
whole of creation.
Bartholomew, Ecumenical Patriarch:
This term refers to the sum of the genes, biological species and
ecosystems of an area. The large number and diversity of contemporary life forms on earth is the result of
hundreds of millions of years of evolutionary history of creation. Today there is a decline in biodiversity on
the planet, due to a number of causes such as environmental pollution, deforestation, desertification, water
pollution and increased predation.
Biodiversity (or biological diversity):
Charismatic personality of the Jewish nation and religion. Moses was a leader, a hero, a legislator, a prophet
and a mediator between God and his people. He led the people of Israel to liberation from the Egyptians,
crossing the Red Sea and through the Sinai Desert for 40 years. According to Jewish and Christian tradition,
Moses received the 10 commandments from God. He receives special honour as a prophet from both
Christians and Muslims.
Eucharist:
The offering of thanks by man to God, fellow human beings and the natural environment. The
core of this offering is the divine Eucharist. The Eucharist is the basic sacrament in the Orthodox Church,
in which the faithful, communing with the Body (bread) and Blood (wine) of Christ, are united with God and
with each other.
Gerasimus of Jordan, Saint:
Born in Lycaea in 5th century AD. In 451 AD he became a monk in the Jordan
desert and later founded a monastery near the city of Beth Hoglah. He died in 475 AD and his memory is
celebrated on March 4.
Mesopotamia:
The name given by the ancient Greeks to the area bounded by the Rivers Tigris (to the east)
and Euphrates (to the west). The name defines a large area, which includes the valleys of the two rivers and
their tributaries, most of which lies in contemporary Iraq.
Porphyrios of Kafsokalivia, Saint:
Born in 1906 in the village of Agios Ioannis in Evia. At the age of 13
he went to Mount Athos and stayed there for 6 years. In 1926 he was ordained a priest and went to the
Monastery of St Nikolaos in Evia. In 1940 he was appointed as priest of the church of St Gerasimos in the
Athens Polyclinic where he served until 1973. He died in 1991. In 2013 the Ecumenical Patriarchate declared
him a saint. His memory is celebrated on December 2.
Psalms:
One of the books of the Old Testament which is essentially a collection of 150 psalms. The name
comes from the stringed instrument “psalter”, which accompanied the chanting of the psalms. The Psalms
are a typical work of lyrical religious poetry
Repentance:
The ecclesiastical term “repentance” can be understood as a “change of mind”. In Greek
the corresponding word is “metanoia”, which is a compound word (meta + nous) and means a change of
mindset. In the Orthodox Church, repentance is understood as an act of healing from the disease of sin.
Silouan the Athonite, Saint: Born in 1866 in the village of Shovskoe near Lipetsk, Russia. In 1892 he went to
Mount Athos and became a monk in the Holy Monastery of Saint Panteleimon. He died in 1938. In 1987 he
was proclaimed a saint of the Orthodox Church. His memory is celebrated on September 24.
Sin:
In the Christian tradition the word sin means “mistake”, “failure”. That is, the failure of a person to achieve
their goal, leading, through thoughts or actions, to separation from God, from their own self, their fellow
human beings and the natural environment.
Theophanes of Crete:
One of the prominent painters of the Cretan School in the first half of the 16th century,
whose work influenced religious post-Byzantine painting. His work, condensed over a period of twenty years
(1527-1546) is found in the two main monastic centers of the Greek-speaking Orthodox Church, Meteora
and Mount Athos.
REFERENCES
The list of books used by the writers in the preparation of the book at hand, plus the works of art
and music used as stimuli for the students, along with the sources where they have been found. Books
The Holy Bible, Old and New Testament, translated from the original texts, Athens: Hellenic Bible
Society, 1997 [Η Αγία Γραφή, Παλαιά και Καινή Διαθήκη, Μετάφραση από τα πρωτότυπα κείμενα,
Αθήνα: Ελληνική Βιβλική Εταιρία, 1997]
Drops of the love of God: Saints and Environment, Chania: Holy Monastery of Chryssopigi, 2015
[Σταλαγματιές της αγάπης του Θεού: Οι Άγιοι και το Περιβάλλον, Ιερά Μονή Χρυσοπηγής, Χανιά,
2015]
Anastasios (Yannoulatos), Archbishop of Tirana: Co-existence: Peace, Nature, Poverty, Terrorism,
Values. Athens: Armos, 2015 [Αναστάσιος Γιαννουλάτος, Αρχιεπίσκοπος Τιράνων, Συνύπαρξη:
Ειρήνη, φύση, φτώχεια, τρομοκρατία, αξίες, Αθήνα: Αρμός, 2015]
Anastasios (Yannoulatos), Archbishop of Tirana: Facing the World: Orthodox Christian Essays on
Global Concerns, Crestwood & Geneva: St. Vladimir’s Seminary Press & WCC, 2003). [Αναστάσιος
Γιαννουλάτος, Αρχιεπίσκοπος Τιράνων, Παγκοσμιότητα και Ορθοδοξία, Αθήνα: Ακρίτας, 2000]
John Chryssavgis, Bartholomew: Apostle and Visionary, Nashville, W Publishing, 2016 [Greek
translation: Ιωάννης Χρυσαυγής, Βαρθολομαίος, Αποστολή και Όραμα, Αθήνα, Εν Πλω, 2018]
Perry Hamalis, “Love God, Love thy Neighbor, Love the Trees: Environmental Justice in Orthodox
Christianity” in Ecology, Theology and Human dignity in the Orthodox Christian Tradition,
International Symposium on the Environment Proceedings, Seoul: Orthodox Metropolis of Korea,
2018 [Greek translation: Πέρρυ Χαμάλης, «Αγάπα τον Θεό, αγάπα τον πλησίον, αγάπα τα δέντρα:
Η περιβαλλοντική δικαιοσύνη στον Ορθόδοξο Χριστιανισμό», Σύναξη 154 (2020)].
Alexander Schmemann, For the life of the world, New York: St. Vladimir’s Seminary Press, 1998,
[Greek translation: Alexander Schmemann, Για να ζήσει ο κόσμος, μτφρ. Ζ. Λορεντζάτος, Αθήνα,
1970].
Kallistos Ware, The Beginning of the Day: the Orthodox Vision of Creation, Athens: Akritas, 2007
(bilingual)
Kallistos Ware, Ecological crisis and hope, Athens: Akritas, 2008 [Greek translation: Κάλλιστος
Ware, Οικολογική κρίση και ελπίδα, μτφρ. Π. Τσαλίκη-Κιοσόγλου, Ε. Τσιγκρή, Ν. Χριστοδούλου,
Αθήνα: Ακρίτας, 2008]
Christos Yannaras, “Nature and History in the Book of Apocalypse”, Synaxis 56 (1995) [Χρήστος,
Γιανναράς, “Φύση και Ιστορία στην Αποκάλυψη του Ιωάννη”, Σύναξη 56 (1995)].
John Zizioulas (Metropolitan of Pergamon), “Preserving God’s Cration”, Theology in Green 7. (1993),
Θεολογική προσέγγιση στο πρόβλημα της Οικολογίας, Αθήνα: Ακρίτας, 1998].
Metropolitan John Zizioulas, “The Book of Revelation and the Natural Environment”, in Sarah
Hobson and Jane Lubchenco (eds.), Revelation and the Environment: AD 95–1995 (Singapore:
World Scientific Publishing Co., 1997): 17-21 [Greek version: Μητροπολίτη Περγάμου Ιωάννη,
“Αποκάλυψη και φυσικό περιβάλλον”, Περιοδικό Σύναξη 56 (1995)].
Artful Thinking: http://www.pz.harvard.edu/vt/artful Thinking Works of art
Theophanes of Crete, “Adam Gave names to all the animals, to the birds of the sky and to the
wild beasts” (Gen. 9: 19-20), fresco, 16th century, St Nikolaos Anapafsas, Meteora, Greece https://
az.wikipedia.org/wiki/%C5%9E%C9%99kil:Adam_naming_animals_- _Moni_Ayou_Nikolaou_
(Meteora).jpg
Isaac Cordal, “Politicians discussing global warming” (Sculpture, Berlin, 2011)
https://www.tilestwra.com/i-entiposiakes-miniatoures-tou-isaac-cordal-pou-mas ipenthimizounpos-
telika-imaste-mikroskopiki/
St Gerasimus of Jordan
https://basilica.ro/ziua-mondiala-a-animalelor-sfintii-si-fiintele-necuvantatoare/
St Amfilochios of Patmos
https://choratouaxoritou.gr/?p=73250&cn-reloaded=1
St Porphyrios of Kafsokalivia
https://ag-therapon-zografou.gr/2018/12/06/agios_porfirios/
St Silouan the Athonite
https://www.pemptousia.gr/2019/09/o-agios-silouanos-ke-i-anazitisi-tou-theou/
Links last accessed December 15, 2020
Aquarelles created by Vaso Gogou
