Orthodox Perspectives on Creation
Creation and Holy Trinity
We believe that the created world itself is a 'mystery' originating in the sovereign will of God accomplished by the action (energia) of the Holy Trinity. We confess in the NiceneConstantinopolitan creed (325/381) that the Father is the "Creator of heaven and earth and of all things visible and invisible", the Son "He through whom all things were made", and the Holy Spirit, the "Creator of life" (zoopion). Thus, the three persons created together the world, which is the fruit of the common action of the Holy Trinity issuing out of the one essence.
As St. Basil the Great said, "We should understand in the creation the original cause of the Father as a founding cause, the cause of the Son as a creative, and the cause of the Spirit as an implementing one." Thus the Father is the "Creator of all things", the Son is the one "through whom all things were made", and the Holy Spirit is the one "in whom are all things". Everything that he (God the Creator) had made ... was very good" (Gen. 1:31), because "first He conceived, and His conception was a work carried out by His Word, and perfectly by His Spirit.
Thus, the action of the Holy Spirit, rooted in the Father, is presented as the 'economy' of the Son and the Spirit: the former bringing God's desire into existence and the latter perfecting it in goodness and beauty; the one calling the creation and leading it to the Father, and the other helping the creation to respond to His call and communicating perfection to it. Thus, the creation is the result of the communion (koinonia), close relationship and cooperation of the Holy Trinity. The community of three Persons participates actively in the execution of the whole of God's plan.
Creation "out of nothing"
"In the beginning" the Holy Trinity created the world (heaven and earth) "out of nothing" (ex nihilo) and not out of preexistent matter. The world is a production of God's free will, goodness, wisdom, love and omnipotence. God did not create the world in order to satisfy some need of His. Rather he created it without compulsion and without force in order that it might enjoy His blessings and share in His goodness. God then brought all things into being out of nothing, creating both the visible and the invisible.
"Out of nothing" (ex nihilo) finds its first expression in the Bible. "Beholding the heavens and the earth, and seeing all that is there, you will understand that God has created it all from nothing" (2 Macc. 7:28). Thus, the creation springs into being or passes into being out of non-being. As St. Gregory of Nyssa affirms, "It begins to be, and the very substance of the creation owes its beginning to change". This transition from non-existence is a change brought about by God's creative Word "who has established the world so that it shall not be moved" (Ps. 93:1).
Creation of the cosmos- integrity of the world
God is the Creator of the world. The world as cosmos, i.e. a created order with its own integrity, is a positive reality. It is the good work of the good God (Gen. 1), made by God for the blessed existence of humanity. The Cappadocian Fathers teach that God first creates the world and beautifies it like a palace, and then leads humanity into it. The genesis of the cosmos, being in becoming, is a mystery (mysterion) for the human mind, a genesis produced by the Word of God. As such, the world is a revelation of God (Rom. 1:19-20). Thus, when its intelligent inhabitants see it as cosmos, they come to learn about the Divine wisdom and the Divine energies. The cosmos is a coherent whole, a created synthesis, because all its elements are united and interrelated in time and space. A serious study of the mystery of creation, through faith, prayer, meditation and science, will make a positive contribution to the recognition of the integrity of creation. The daily office of the Church (vespers) begins with a psalm which exalts the beauty of this mystery (Ps. 103), while the Fathers of the Church often comment on the various biblical passages which describe the integrity of the creation.
Value of the creation
The value of the creation is seen not only in the fact that it is intrinsically good, but also in the fact that it is appointed by God to be the home for living beings. The value of the natural creation is revealed in the fact that it was made for God (something which is beautifully expressed in Orthodox iconography), i.e. to be the context for God's Incarnation and humankind's deification, and as such, the beginning of the actualization of the Kingdom of God. We may say that the cosmos provides the stage upon which humankind moves from creation to deification. Ultimately, however, the whole of the creation is destined to become a transfigured world, since the salvation of humankind necessarily involves the salvation of its natural home, the cosmos.
Human being as a microcosm
The fact that Adam and Eve were created by God last of all the other created beings and in a different way - not just by the utterance of a Divine Word but by the direct involvement and action of God - indicates not only the outstanding position of the human in the whole of the creation, but also its special relation to God.
According to the Church Fathers, Genesis 1:26 ff, "...Let us make man ...(poiesomen anthropon) shows that the creation of the human being was the result of a Trinitarian act. Particularly significant in this connection is the statement that "man was made according to the image and the likeness of God". The reference to "the image of God" is to be understood in terms of Jesus Christ, since he is explicitly identified with it (2 Cor.4:4; Col. 1:15; Heb. 1:3 ff). Thus for mankind to be in the image of God means to be in, or assimilated to, Christ. This is a matter of grace and act and not a matter of nature, because only Christ is by nature God's image as God's eternal and natural offspring, his only begotten Son. The "likeness of God" is often connected with the grace of the Spirit who assimilates us to Christ.
In the created world only the human being combines material and spiritual elements. Human existence is thus differentiated from non-human creation in a qualitative way. In light of this fact, the Church Fathers often speak of the human being as a "little world", a "microcosm" of the whole of the creation. Using this notion, the Church Fathers teach that the human body contains in it all levels of existence of the natural world which preceded it in order of the creation, and considered the physical elements which make up the human body as in no way different from those which constitute the physical world. This means that the natural world is fully integrated with the human being and the whole of the creation.
At the same time, the Fathers' use of the notion of microcosm means that humanity, created in God's image and likeness, transcends the material world because it participates in God spiritually and consciously, unlike the rest of the creation. Humankind then stands on the boundary (methorion) between the material and the spiritual worlds as a connecting link. It is directly related to the earthly aspect of created existence as well as to the untreated existence of the Creator. As such, on the one hand, it directly influences our thinking about the integrity of creation, and on the other hand it gives to human nature a dynamic spiritual dimension.
St. Gregory the Theologian says that we are fully involved with the material creation by virtue of our physical existence, and that the material created reality is deeply involved with us. If we move to the direction of deification, our human nature, progressing towards God, will somehow carry the created material world with it. If, however, we move to the opposite direction, the created world will suffer with us as well (cf. Rom. 8:19-22). This means that we are called to exercise dominion over all creatures on earth (cf. Gen. 1:28), i.e. to be stewards (oikonomoi) of God's material world, caring for it, maintaining it in its integrity and perfecting it by opening it up to God through our own deification.
The Incarnation as the renewal of the creation
God's will, wisdom and love for the creation in general and for humankind in particular are revealed in the Incarnation in an inexpressible way. The Son of God, as the one through whom the process of creation was fulfilled, came down from heaven into the world and became fully man, i.e. assumed human nature in its integrity and led it to the fulfillment of its God-given destiny, deification. The Orthodox Church teaches that the Virgin Mother of God, the Theotokos, is the model of the renewal of humankind and the creation in Christ. In her receiving of the Son of God, the whole humankind and the whole of the creation participate. In the Incarnate God the Father "made known. His will ... as a plan for the fullness of time, to unite all things in Him (Christ), things in heaven and things on earth" (Eph. 1:10). In other words, Jesus Christ, the Son of God became man, restored and renewed humanity and the whole of the creation, uniting both of them with the Creator in and through Himself. One of the Trinity, thus, became Incarnate, became man, revealing his Lordship over the whole of the creation, and showing humanity a Lordship in stewardship and service.
II. Disintegrated creation
The human fall and the disintegration of creation
Before their fall the first human beings experienced the creation as one harmonious whole. It was like a beautiful garden (paradeisos, Gen. 2:8) which they tended with care and love. The human fall, however, which was essentially a sinful exercising of human freedom, introduced forces of disintegration into the body of creation. Humanity experienced a two-fold alienation. On the one hand, it was estranged from the Creator, since Adam and Eve tended to hide themselves away from the sight of God (cf. Gen. 3:8) as their communion with the source of life and light was broken. On the other hand, humanity lost its capacity to enter into a proper relation with nature and with the body of the creation. Enmity between the natural world and human beings replaced the relationship of harmony and care. Domination and exploitation of the creation for selfish ends by greedy human beings became the order of history. Thus, manifold forms of disintegration set in which converged in the fact of death and corruption. Fear of death instilled anxiety, acquisitiveness, greed, hatred and despair in human beings. Modern forms of economic exploitation, racial oppression, social inequalities, war, genocide, etc. are all consequences of the fear of death and collective signs of death.
The environmental crisis
Environmental issues like air and water pollution, depletion of non-renewable resources, destruction of the ozone layer, increasing nuclear radiation, deforestation and desertification of vast areas, etc. threaten the life itself on this planet. The gifts of science and technology are being misused by human beings to the extent of abusing nature and turning today's life on earth into a hell, not only for the many millions of existing people but also for the generations to come. The voice of those who call for a just development, equal distribution of resources and ecological lifestyles is being systematically suppressed. Advances in bio-technology and genetic engineering need to be seen in the light of the Holy Spirit because without adequate knowledge of the transcendent (divine) vocation and spiritual nature of humanity, these new techniques run the risk of initiating biological disruption leading to a disastrous mutations that are extremely dangerous for the true life on earth. While human creativity and freedom can be armed as supreme gifts of God, it should also be emphasized that they should be rooted in divine wisdom and in human spiritual maturity. A reintegrated environment
The environmental crisis is a sin and a judgement upon humanity. We need to find ways, as churches, to support sound programmes which seek to preserve from pollution air, water and land. To speak of the reintegration of creation today is first to speak words of repentance and to make commitments toward the formation of a new way of living for the whole of humanity. The contemporary world must repent for the abuses which we have imposed upon the natural world, seeing it in the same kind of relationship to us as we see the unity of our human nature in both body and soul. We must begin to undo the pollution we have caused, which brings death and destruction to the mineral, vegetable and animal dimensions of the world environment. We must work and lobby in every way possible to us in our different situations to encourage the scientific community to dedicate the good potentials of science and technology to the restoration of the earth's integrity. For ourselves, this means a recommitment to the simple life which is content with necessities and - with the Church Fathers - sees unnecessary luxuriousness as the deprivation of necessities owed to the poor. In all of its aspects, concern for the reintegration of the creation calls Christians to a new affirmation of self-discipline, a renewal of the spirit of asceticism appropriate to Christians, regardless of their status, position or condition. In short, we must see the created world as our own home, and every person in it as our brother and sister whom Christ loves.
We confess that God is the creator of all that exists, beautifully and wonderfully made, a fitting manifestation of His glory (cf. Ps. 103). But we stand today before a wounded creation which suffers under distorted conditions which are the result of the sin of humanity. In our selfishness and greed we have used our otherwise good technological abilities to exploit God's creation, to destroy the balance of nature and to deform what God originally made to be in wholesome communion with us and with Him. Creation is no longer integrated with humanity nor is it in harmony with God. In fact, it stands in danger of conflagration, in the face of nuclear war.
The creation needs to be reintegrated, but this can happen only as it is brought once again into communion with the Lord, so that it may find its fullness of purpose and its transfiguration. Humanity can no longer ignore its responsibility to protect it and preserve it. In order to do this, however, humanity must learn to treat the creation as a sacred offering to God, an oblation, a vehicle of grace, an incarnation of our most noble aspirations and prayers.
Just as bread and wine are liked up as an offering for the sanctification of the world and all people in the Eucharist, a sacramental approach to the creation is needed for its reintegration.
The Lord God created His universe and all that is in it as an integrated whole. Today, we have brought about disintegration in what God intended to be integrated. We call upon individuals, nations and churches to give effect to a vision of the rightful harmony between the human dimension and the mineral, plant and animal dimensions of the creation. In spirit and in body, we are called to offer the whole of God's creation back to Him as a sacrament and as an offering cleansed, purified, restored for His sanctification of it.
O God, "the things that are Yours, we offer them to You according to all things and for all things. Amen." May this be our prayer for the "integrity of God's creation".