This week I am in Pittsburgh for the All American Council of the Orthodox Church in America. We have many difficult things to deal with and I ask your prayers. I will try to work with the blog as I have time. Today I offer some thoughts of Met. Kallistos Ware, who led the pilgrimage I recently made to the Holy Land. His thoughts are on creation and our Christian relationship to the world around us. He offered a small book (The Beginning of the Day) to the pilgrims on our last night – which contained this small meditation, and quite a bit more. I share it with gratitude to God.
The Cosmic Christ
Before I end my reflections upon the Orthodox vision of creation – upon the bonds that unite us with the animals in a single ‘earth community’ – I ask you to recall with me how every part of the created order played a part in the story of Christ’s life and death:
Most notably of all, the created order in its entirety participated in the Savior’s Passion: the earth shook, the rocks were split, the whole cosmos shuddered (Matt. 27:51). In the words of St. Ephrem the Syrian, ‘humans were silent, so the stones cried out’. As the old English poem The Dream of the Rood expresses it, ‘All creation wept.’ This all embracing participation in the death of God incarnate is memorably expressed in the Praises or Enkomia sung in the evening of Good Friday or early in the morning on Holy Saturday:
‘Come, and with the whole creation let us offer a funeral hymn to the Creator.’
‘The whole earth quaked with fear, O lord, and the Daystar hid its rays, when Thy great light was hidden in the earth.’
‘The sun and moon grew dark together, O Savior, like faithful servants clothed in black robes of mourning.’
‘O hills and valleys’, exclaims the Holy Virgin, ‘the multitude of mankind and all creation, weep and lament with me, the Mother of God.’
Most remarkably of all in what is truly an amazing statement, it is affirmed: ‘the whole creation was altered by Thy Passion: for all things suffered with Thee, knowing, O Lord, that Thou holdest all in unity.’
Do we reflect sufficiently, I wonder, upon the environmental impliations of our Lord’s Incarnation, upon the way in which Jesus is ecologically inclusive, embedded in the soil like us, containing within His humanity what has been termed ‘the whole evolving earth story’?
Do we allow properly for the fact that our Savior came to redeem, not only the human race, but the fullness of creation? Do we keep constantly in mind that we are not saved from but with the world?
Such, then, is our Orthodox vision of creation; such is our vocation as priests of the created order; such is our Christian reponse to the ecological crisis. Such is the deeper meaning implicit in the words that we say daily at the beginning of Vespers: ‘Bless the Lord, O my soul’.
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