The greatest ecological disaster described in the Scriptures is the
flood during Noah’s times; it took place because “the wickedness of man
was great in the earth, and that every intention of the thoughts of his
heart was only evil continually” (Genesis 6, 5). Man rebelled absolutely
against God and against anything which had to do with his spiritual
existence. Because of the prevailing wickedness those days, which was
the result of man abusing his freedom, the Lord is forced to say: “My
Spirit shall not abide in man forever, for he is flesh” (Genesis 6, 3).
By ‘flesh’ it is meant ‘man’s carnal attitude, his beastly and full
of passions life’. Thus the flood was not imposed by the Lord as a
punishment but was caused by the comprehensive rebellion of mankind.
There is a similar situation in the case of Sodom and Gomorra. In the
conversation between Abraham and God, it is revealed that not even ten
righteous people could be found in these cities, which would have
aborted their destruction (Genesis 18, 20-33). However, in the case of
Nineveh, peoples’ repentance annulled the city’s destruction (Jonah 3,
10). That is, man’s good intention cooperates with God’s will to shape
history. The Lord is not the Judge, the Critic. We must not view the
Lord through the prism of legal justice.
In the Old Testament we have many passages regarding the end of ages,
describing the signs of those times in the writings of the prophets:
Amos, Joel, Nahum Jeremiah, Ezekiel and Daniel. However, Jesus, the only
Savior of mankind, gives an account of the hardships and the
destruction which will precede the end of ages. This has been handed
over to us by Evangelist Matthew, the Lord’s disciple and the
Evangelists Marc and Luke. Similarly Peter and Paul, the Apostles,
inform the faithful about the circumstances which will prevail during
the end of ages and Christ’s Second Coming.
If one studies the passages in the Old and the New Testament which we
have mentioned, he will recognize that during those days there will be a
general apostasy similar but greater than Noah’s times, since the ‘son
of lawlessness’, Antichrist, will reign for a short time. The last book
of the New Testament, the Revelation, describes the events which will
take place during the end of ages. However, because it is a prophetic
book, it remains indecipherable to the many, sealed with ‘seven seals’
(Revelation, 5, 1). Only those who themselves possess the prophetic
charisma are able to comprehend other prophets; therefore, the only
authentic explanation of the Revelation is given by the Fathers of our
Church.
We will not give an explanation of the Revelation, here; neither will
we refer to the specific events mentioned, whether they have already
taken place, or determine the time they will happen, since this does not
have such significance for theology, neither affects our salvation.
Because of its contents, this book attracts the interest of both the
faithful and the heathen and intrigues them to examine it. For instance,
from 1970 to 1987, 700 papers were presented on the issue. One can only
imagine how many more presentations were written after the Gulf war in
1991. We, however, will only focus on the main figure of the Revelation,
Christ, ‘the Alpha and the Omega’ (Rev. 22. 11) and the main event
which is the establishment of God’s kingdom, namely the regeneration
whereby ‘a new heaven and a new earth’ (Rev. 21, 1) will be established.
The forthcoming ecological disasters will be take place not because
God will inflict them but because man is abusing his freedom. The human
race will become perfectly irrational and there will be a general
apostasy. The cause of such irrationality, partly seen today, is man’s
unclean mind. St Maximus, the Confessor, stresses that the misuse of
thoughts causes the abuse of things (St Maximus, The Confessor: Chapters
on Love 2, 78). Indeed, man during the end of ages will be constantly
abusing things as well as the world itself.
God will not inflict punishment. We must abandon the notion of a
vindictive God. “God is love” (A John 4, 8). “Word became flesh” (John
1, 14) so “that through death he might destroy the one who has the power
of death, that is, the devil” (Hebrews 2, 14).
The purpose and the cause of the divine incarnation, as well as Christ’s emptying Himself on the Cross, was to abolish death, corruption and the Devil, who is the father of deceit and of all sin. According to Anselm of Canterbury (1033-1109) Christ, through His sacrifice on the Cross, does not gratify divine justice but “saves the sheep that went astray” (Matthew 18, 11), reconciles man with God and grants him deification. St John Chrysostom says that the Lord was never vindictive but it is us, humans, who are spiteful. The Lord does not need anything. He does not offer salvation in order to gain something. He offers salvation because he loves man; and He loves him because He wants to. He saves man by the free and operative love of the body of Christ. In other words, He saves us through His Church.
The purpose and the cause of the divine incarnation, as well as Christ’s emptying Himself on the Cross, was to abolish death, corruption and the Devil, who is the father of deceit and of all sin. According to Anselm of Canterbury (1033-1109) Christ, through His sacrifice on the Cross, does not gratify divine justice but “saves the sheep that went astray” (Matthew 18, 11), reconciles man with God and grants him deification. St John Chrysostom says that the Lord was never vindictive but it is us, humans, who are spiteful. The Lord does not need anything. He does not offer salvation in order to gain something. He offers salvation because he loves man; and He loves him because He wants to. He saves man by the free and operative love of the body of Christ. In other words, He saves us through His Church.
In the Church one experiences the end of ages as time at hand. He
experiences the Kingdom of God through the Grace of the Holy Spirit.
Particularly during the Holy Eucharist, the entire creation participates
and is being offered to the loving Lord for ‘the unity of all’ and not
just the faithful, the saints or the angels. The Divine Liturgy is not
only about the salvation of the soul. The priest or the congregation
does not supplicate for the Lord’s grace in order to sanctify his soul
alone but he also prays for his material needs and for the rest of the
creation. “For favorable weather, an abundance of the fruits of the
earth and temperate seasons. …For travelers by land, sea, and air, for
the sick, the suffering, the captives, and for their salvation…. For
peace of the whole world”.
By praying for the whole world during the Divine Liturgy and by giving thanks for the creation, it is demonstrated that the world has never stopped being God’s world. It also indicates that who we are, what we do, the natural environment in which we live in, can and must go through the hands of the priest as ‘anafora’ to the Lord, so that it does not remain deformed by sin but is regenerated into ‘being good always’, as St Maximus the Confessor says.
By praying for the whole world during the Divine Liturgy and by giving thanks for the creation, it is demonstrated that the world has never stopped being God’s world. It also indicates that who we are, what we do, the natural environment in which we live in, can and must go through the hands of the priest as ‘anafora’ to the Lord, so that it does not remain deformed by sin but is regenerated into ‘being good always’, as St Maximus the Confessor says.
Whoever has been initiated into the mystery of the Divine Liturgy
experiences it with awareness and full consciousness and comprehends
that the eternal life will be an incessant Divine Liturgy, a feast of
the resurrection. After His Second Coming, Christ, ‘the Lamb’ according
to the Revelation, will reign jointly with all the saints and all those
saved. According to St Nicholas Kavasilas: “He will be a God amongst
gods; beautiful amongst the beautiful, leading the chorus” (St Nicholas
Kavasilas: On life with Christ). Man, as a person, can never become a
non-being or be led into a non-existence. St Simon, the New Theologian,
says that the Second Coming will take place primarily for the people who
gratify their passions and live in sin and not for the saints who
already experience the presence of Christ (St Simon the New Theologian:
Moral issues).
Hell and Paradise do not exist because of God but because of man.
Indeed, Hell and Paradise exist as two ways of living but God did not
cause their creation. God Himself is paradise for the saints and those
saved; the same God is hell for the sinners. That is, both the righteous
and the sinners will perceive God and will have their nature
regenerated as an eternal entity, but the sinners will not be able to
participate in the bliss and glory of the Lord. In other words, human
will and freedom will not be restored; the Lord will not infringe upon
man’s freedom. Righteousness indicates that the soul is healthy; sin is a
sign of disease. Therefore, it is not God who punishes; rather, man has
not been healed during his abode on earth.
In His Second Coming, Christ will not only restore human nature but
the entire creation. Since the rest of the creation fell because of man,
it will be regenerated by the sanctified man. When man attains
sanctification, his surrounding environment is also sanctified. We find
many such examples in the lives of the saints. A lion was attending the
needs of St Gerasimos of Jordan; St Seraphim of Sarov was feeding a bear
as if it was a tame lamb; elder Paisios, the Hagiorite, was known to be
keeping company with snakes and other wild animals.
Along with the resurrection and regeneration of man, nature will also
be absolved of corruption. According to St Simon the New Theologian,
nature will become non-material and eternal. “During the regeneration,
nature will become a non-material abode, beyond human perception” (St
Simon, The New Theologian: Moral issues, 1, 5).
God has created time, space and substance “from what was not”; these
will be regenerated into eternity “beyond perception” in the kingdom of
God; they will be eternal, immaterial and incorruptible. All these gifts
are granted to man by the love of the Lord. However, if man is to
receive the Lord’s love, his heart must be open to Him. And that which
will open a person’s heart is humility. The more humble one becomes, the
closer he comes to the Lord. The more one comprehends the Lord, the
more humble he becomes. At the same time, the more selfish one is the
further away from God he turns.
“God opposes the proud, but gives grace to the humble” (James 4, 6). If man properly appreciates the love of the Lord, he will be enthused to fight “the good fight” (A. Timothy 6, 12) so that not only he will attain eternal life in the kingdom of God but he will also show his love for his brethren and his respect for the environment, while still alive.
“God opposes the proud, but gives grace to the humble” (James 4, 6). If man properly appreciates the love of the Lord, he will be enthused to fight “the good fight” (A. Timothy 6, 12) so that not only he will attain eternal life in the kingdom of God but he will also show his love for his brethren and his respect for the environment, while still alive.
The righteous always respect the environment. St Silouan, the
Athonite, writes: “Our heart must sympathize and not only love our
brethren but also ache for every being, for everything the Lord has
created. Behold! This is a green leaf and you have cut it off for no
reason. Even though it is not a sin, how can I say it, it causes an
ache; the heart which has learnt to love, feels even for the leaf and
for the entire creation” (Arch. Sofrony: St Silouan, the Athonite).
Blessed Elder Joseph, the Hesychast, viewed nature as an instrument
which gives thanks to the Lord. He wrote: “It is nice here, after
spring-that is, from Easter up to the Feast of the Dormition of the Most
Holy Lady in August.
The pretty rocks and the rest of the creation carry on theologizing, as theologians without voice- each with its own voice or its lack of it. If you touch a small twig, it immediately cries out very loudly with its natural fragrance: ‘Ouch! You don’t see me, but you’ve hurt me!’ And so on…Everything has its own voice. As soon as there is a breeze, everything moves in harmony with each other and offer melodic praises to the Lord” (Elder Joseph: An expression of Monastic experience).
The pretty rocks and the rest of the creation carry on theologizing, as theologians without voice- each with its own voice or its lack of it. If you touch a small twig, it immediately cries out very loudly with its natural fragrance: ‘Ouch! You don’t see me, but you’ve hurt me!’ And so on…Everything has its own voice. As soon as there is a breeze, everything moves in harmony with each other and offer melodic praises to the Lord” (Elder Joseph: An expression of Monastic experience).
He who has been cleansed from passions through divine Grace and has
attained illumination “is watchful and somber in every circumstance”. He
becomes a perfect person and is able to deal successfully with the
issues of our times, especially with that of the environment. However
reading from the Scriptures and the Holy Fathers, he recognizes that one
day this world will end when Christ will regenerate it during His
Second Coming.
According to the Revelation, He will regenerate it into the city of the Lord, where the temple and the light will be the Lamb Himself (Revelation, 21, 22-23).
According to the Revelation, He will regenerate it into the city of the Lord, where the temple and the light will be the Lamb Himself (Revelation, 21, 22-23).
Let us, therefore, be spiritually prepared at every moment of our
lives; so that we are be able to cry along with St John, the Theologian
and writer of the Revelation: “Come, Lord Jesus” (Revelation, 22, 20).
We need to convert Greek churches to Latin speaking because all the Yuvrey who were born in Greece and pretended to convert under Mussolini come to practice their Greek and all the Slavs come trying to make us Tsarvrey. Why do you think the Russian letters for Tz and Sh are identical with the Hebrew? If the Greeks were such nationalists, why do they allow Southern Italy to call itself Magna Grece (http://magnagrece.blogspot.com/)? Because the Greeks know the Slavs are all coming from being Yuvrey with all their crazy bubble studies and fasting and stuff. We all want to be diverse, parochial, feudal and belong to the land and no Tsarvrey universalist globalizations. That is why we all marry Catholic Italian and stay away from Slav churches.
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