Green Patriarch

A Patriarch who ‘Generally Speaking, Respects Human Life’


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The Sweet Kiss icon

The Sweet Kiss icon

By John Couretas

Reading Andrew Estocin’s fine essay, “Constantinople’s Moral Oversight,” I was reminded once again of the long running institutional silence — a scandal really — from the Greek Orthodox Archdiocese on sanctity of life issues. But that attitude of indifference comes down from the top — the Phanar.

Here is a direct quotation from a July 20, 1990, article, “SF Shows Off Its Ecumenical Spirit,” in the San Francisco Chronicle. Metropolitan Bartholomais of Chalcedon is the current Ecumenical Patriarch Bartholomew.

Asked the Orthodox church’s position on abortion, Bartholomais described a stand more liberal than that of the Roman Catholic Church, which condemns abortion in all cases and whose clergy have, in some cities, excommunicated leading pro-choice Catholics.

Although the Orthodox church believes the soul enters the body at conception and, ”generally speaking, respects human life and the continuation of pregnancy,” Bartholomais said, the church also ”respects the liberty and freedom of all human persons and all Christian couples.”

”We are not allowed to enter the bedrooms of the Christian couples,” he said. ”We cannot generalize. There are many reasons for a couple to go toward abortion.”

On the issues of sanctity of life and sexual morality it appears that this patriarch is something of a libertarian. Keep the government (and the priests) out of our bedrooms! On the environment, however, the patriarch is decidedly a believer in grand super-governmental, trans-national solutions, a la the United Nations. Why do greenhouse gas emissions elicit so much moral outrage, but the fate of the unborn meets with silence or evasions?

The quote from the 1990 San Francisco Chronicle story, reproduced below in its entirety with an associated Internet forum discussion, cannot be dismissed as an off-hand comment, a misquote, or a twisting of the patriarch’s true sentiments. He said much the same thing in “Conversations With Ecumenical Patriarch Bartholomew I,” a book by Olivier Clement published in 1997 by St. Vladimir’s Seminary Press. This is from a section titled “Love and the Church” (p. 128-129):

Love is not justified by the bearing of children, but the child is the normal consequence of the superabundance of love. Do not expect from a patriarch orders or prohibitions about how to love each other! As both Bartholomew and his predecessor, Athenagoras, have stated: if a man and a woman truly love one another, I have no business in their bedroom! Regarding birth control methods, they have their own consciences, their physician, their spiritual father to guide them. It is not my business.

As for abortion, this is always profoundly dramatic for a woman and deeply injures her femininity. For this reason, abortion for the sake of convenience is, we cannot deny it, extremely serious and must be strongly discouraged. But there are situations of extreme distress when abortion can be a lesser evil, as, for example, when the life of the future mother is in danger. In a number of cases, the woman is less responsible that the man, who either commits rape or simply abandons her; or she is less responsible than a society in which the children of the poor are massacred or mutilated to harvest their organs, as happens in many places. The woman needs help, needs reconciliation, needs the healing of her body, of course, but also of her soul. And, when there is yet time, she, together with her child must be offered assistance — this is the duty of the Church, of the Churches.

Certainly, the patriarch is right in identifying the man who pressures a woman for an abortion as culpable. But note what is missing in both of these quotes: An absolute silence about the fate of the unborn. Yes, abortion is surely “dramatic” for the life terminated in the womb, isn’t it? But where is the “reconciliation” for the life destroyed? It is also an inexcusable dodge to shift the personal responsibility for this grave sin to “society.” What, or who, is that? Does “society” drive the pregnant woman and the father of an unborn child to an abortion clinic?

Even more equivocations and confusion-making in Bartholomew’s 2008 book, “Encountering the Mystery: Understanding Orthodox Christianity Today” (p. 150): Continue reading

A Changeless Faith for a Changing World


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center-american-progress

The Center for American Progress, co-sponsor of a Patriarchal talk in Washington, DC with Georgetown University released details of the visit. Note in particular:

Orthodox Christianity is a revolutionary faith and is dedicated to change. And even though the faith has never taken up the banner of progressivism per se, it has taken up many causes over the centuries that are progressive by definition. His All Holiness will address three of these causes at his lecture: nonviolence, philanthropy (specifically in the form of health care), and environmentalism.

Should be interesting. Full text follows. H/T: Charles Bourbon. Continue reading

Green Patriarch: “… absolute limits to our survival are being reached”


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green-patriarch

His All Holiness Ecumenical Patriarch Bartholomew lost no time ringing the alarmist bell as he officially opened the symposium, “Restoring Balance: The Great Mississippi River” today.

He said that, “we have reached a defining moment in our history … the point where absolute limits to our survival are being reached … instead of living on income, or the available surplus of the earth, we are consuming environmental capital and destroying its resources as if there is no tomorrow.” (Full text below.)

Really? No one disputes that we have a responsibility towards the environment and the EP has garnered justifiable praise for leadership in environmental stewardship. Yet His All Holiness increasingly approaches environmental care using the playbook of Progressive environmental activism. The alarmist tone is one example. So are the ostensible “facts” justifying the alarm:

  • We have lost half of the great forests of the world to the demand for timber and for conversion to agriculture, without thinking that these giant wet sponges are responsible for the delivery of much of the fresh water.
  • Irrigation for agriculture takes 70% of global demand for water, and – almost unimaginably – some of the world’s greatest rivers are so depleted by the influence of humans that they no longer flow to the sea; and those that do, carry in their waters all the chemical fertilizers, herbicides, insecticides and waste materials they have collected along their course.
  • Desertification is increasing on land at the same time that the fish stocks of the oceans are depleted by over exploitation; and those that remain are being poisoned by toxic materials dumped carelessly in their habitat. Instead of living on income, or the available surplus of the earth, we are consuming environmental capital and destroying its sources as if there is no tomorrow.

There is some accuracy to the statements, as far as they go. But do they justify the alarm? For example:

  • The total acreage in the U.S. devoted to wildlife areas and state and national parks has increased from eight million in 1920 to seventy-three million in 1974, and all the land used for urban areas, plus roadways still amounts to less than three percent of the land area of the United States. [See Richard Stroup and John Baden, Natural Resources: Bureaucratic Myth and Environmental Management (San Francisco: Pacific Institute, 1983); Charles Baird, Rent Control: The Perennial Folly (Washington D.C.: Cato Institute, 1980); and Bernard Frieden, The Environmental Protection Hustle (Cambridge: MIT Press, 1979).] Like climate change, many of the facts in evidence are in dispute.
  • While the overuse of water for irrigation is a problem (and one for which technological answers can be found), we can’t forget that the primary purpose for irrigating arable land is for the production of food. Irrigation has saved millions from famine, disease, and death. Is irrigation abused? Certainly. Are millions fed because of it? Absolutely.
  • “Desertification” describes the process by which land becomes increasingly drought-prone. Most experts describe desertification as a very complex process that is poorly understood. Some argue that desertification is actually a function of global cooling since much of earth’s available water remains locked in the ice caps. The Sahara, for example, was grasslands when the earth was warmer and had more water available for rain.

Alarmist environmental activism is blind to the economic and social dimensions of environment care. Alarmism, in other words, should have no place in our deliberations about the environment because it ignores the economic and social ramifications that environmental policy will have on real people.

Don’t discount the ramifications. Some are deadly. Take the DDT scare of the early 1960s for example. In 1962, Rachel Carlson published “Silent Spring” contending that DDT threatened human civilization. She too rang the alarmist bell and the activists duly took note. The result was that DDT was banned and millions (estimates range from 20 to 50 million) in the Third World died of malaria. Read more here.

The only viable ethic of environmental care recognizes the value of the human person a-priori, and discerns environmental stewardship from this starting point. A comprehensive ethic has yet to be developed and the Orthodox could offer an important contribution given our developed anthropology.

Unfortunately, the EP has thrown his mitre in with the alarmists. After the address, Senator Paul Sarbanes read a few words from Vice President Al Gore to add the final polish to the Patriarch’s presentation. Sarbanes has a very poor record in the defense of human life including a vote to overturn legislation that would ban partial-birth abortions. How can an environmental ethic that values human life be constructed when those who are selective in their defense of who lives and who dies are feted as representatives of Orthodox thinking?

And why does the EP align himself with Gore, the poster boy of environmental alarmism, and still expect that his words be received with care and deliberation by those who don’t accept Gore’s apocalyptic warnings?

Full text of the address below followed by a GOA press release. Continue reading

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class="post-4047 post type-post status-publish format-standard hentry category-blog-archive tag-environment tag-green-patriarch tag-news tag-orthodox-church tag-politics tag-symposium-viii-restoring-balance-the-great-mississippi-river entry">

The Ecupatriarch on Twitter


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Yes, the Ecupatriarch (ugh). The rebranding continues. Follow his tweets here.

Live feed to the conference here.

Here are a couple paragraphs from the patriarch’s opening address yesterday. This is the sort of thing you get from a mediocre political speech: lots of significant-sounding phraseology, appeals to our higher nature, even our spiritual longings, but in the end you’re left asking: Where is he going with this? We’re all responsible for the “future of the planet”? What?

By criticizing the wealthy West, again, and denigrating technology, we know there is an agenda here but, outside of the previous endorsement of the UN’s climate change plan, it is only hinted at. Whoever is writing this stuff for the patriarch should be caned. Preferably with one of those bishop’s canes with the heavy silver knob on the end of it.

Having struggled for centuries to escape from the tyranny of hunger, disease, and want, the technological advances of the last half century have created the illusion of us being in control of our destiny as never before. We have cracked the code of DNA, we can create life in test tubes, we can genetically modify crops, we can put men upon the moon – but we have lost our balance, externally and within. Wealth generated in the developed world has not put an end to suffering. Technological achievements were not able to contain the wrath of nature witnessed in this area only four years ago. The explosion of knowledge has not been accompanied by an increase in wisdom. Only wisdom could make us realize that the Creation is an interdependent, undivided whole, not an assemblage of isolated, unrelated parts that can be eliminated, replaced or modified as we see fit. Even the smallest human intervention, even the minutest change in the natural order brought about by human action can have – and does have – long term devastating effects on the planet.

In addition to seeking balance between ourselves and our environment, we need to find balance within ourselves, reassessing our values as well as what is valuable. Let us remember that whoever we are, we all have our part to play, our sacred responsibility to the future. And let us remember that our responsibility grows alongside our privileges; we are more accountable the higher we stand on the scale of leadership. Our successes or failures, personal and collective, determine the lives of billions. Our decisions, personal and collective, determine the future of the planet.

The Green Patriarch has landed


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Ecumenical Patriarch Bartholomew arrives at New Orleans’ Louis Armstrong Airport on October 20, 2009. He’s here for the RSE Symposium on the Mississippi. (HT on the video to Byzantine, TX)

The Patriarchal Private Jet

The Patriarchal Private Jet

A Patriotic Welcome

A Patriotic Welcome

[youtube]http://www.youtube.com/watch?v=cZ6D80H-HTU[/youtube]


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