Nature Theology Within Russian Orthodox Christianity, by Christie Gibbons, page 6

In light of this integration, let us consider the idea that a sacramental approach to the creation is needed for its reintegration into the realm of religion. 55 Let us infer that remnants of the pre-Christian Russian ecocentric worldview have manifested themselves into the Russian Orthodox Sacrament of the Holy Unction of the Sick. It begins with the anointing of a sick person with holy oil on the forehead, nostrils, cheeks, lips, breasts, hands, and feet. The priest then prays that the sick person may be healed by the grace of the Holy Spirit from all ailments of body and soul, pronouncing the sacramental words: “Holy Father…physician of souls and bodies…do Thou heal Thy servant (name) from the bodily and spiritual infirmity that presses upon him, and quicken him by the grace of Thy Christ…” Like all the Sacraments within the Orthodox Church, the Holy Unction of the Sick is founded on the words Jesus spoke to His disciples after His resurrection: …lay hands on the sick, and they shall be healed. 56 I have mentioned this example to shed light on the possibility of a link between the Church’s healing of ailing humans and that of ailing non-human life found in the natural environment. Perhaps, the Russian Orthodox Sacrament of the Holy Unction of the Sick may help to shape their desire to heal nature, as well as humans. Due most likely to the integration of the dual faiths, Russian Orthodox Christians view nature as kin to humankind. Such a mentality may lead them to conclude that when any part of humankind’s kin is not well, humans are simply to lay their hands on it and it will be healed. So, if a particular species, let us say bear, is in danger of being destroyed forever, the Russian Orthodox Church might pray the following prayer: “Holy Father…physician of souls and bodies…do Thou heal Thy servant (bear) from the bodily and spiritual infirmity that presses upon him, and quicken him by the grace of Thy Christ…”

            The Russian Orthodox Church also has memorial services and prayers for those who are dying and departed, so as not to forget her departed children. They are prayed for always in the liturgy and on special days, too. The memorial songs are sung on the first three days following the death, the ninth and fortieth days, and on the anniversary of the death. C. Zvegnitzov, author of Our Mother Church: Her Worship and Offices, writes of these memorial services, saying:

On the third day the Church prays that our Saviour, Who rose on the third day, would raise His servant to everlasting life. On the ninth day the Church prays that he may be numbered among the nine ranks of angels and saints; on the fortieth, the last day of special prayers for the newly dead, kept chiefly in memory of Christ’s Ascension, we pray that the soul of the departed may also ascend “in glory” and be for ever with God, according to the words of St. Paul. 57

            It is intriguing to think of holding such services for all of our departed kin, even for those species that have become extinct. According to my knowledge, the Russian Orthodox Church does not hold such services for extinct species, or perform the Sacrament of the Holy Unction of the Sick for ailing parts of the ecosystem, but becoming familiar with the Russian Orthodox Church’s practices, we can speculate about how such practices carry over into the realm of environmental care, something about which the worldwide Orthodox Church has recently become increasingly aware of and active within.

            Let us take a closer look at how the Russian Orthodox view of creation effects their perspective on stewardship and involvement with environmental initiatives. The 1987 Report of the World Church Council Inter-Orthodox Consultation offers us some insight into the worldwide Orthodox Church’s recent push for environmental stewardship. One justification for environmental stewardship refers to Christ’s lived example of stewardship, which we should emulate. It is as follows:

Jesus Christ…revealed his Lordship over the whole of creation and showed humanity a Lordship in stewardship and service. 58

Here, Bulgakov would be quick to remind us that “the Incarnation took place in the world, not above it.” 59 In other words, Jesus Christ is the human Incarnation of God, and his life of stewardship of all creation is not an ideal outside of the reach of every human on earth.

            A second justification for environmental stewardship found in the Report of the World Church Council Inter-Orthodox Consultation comes in the form of a challenge to change the current state of nature abuse. It is as follows:

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/death 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 life-styles is being systematically suppressed. 60

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55 An extract from the Report of the World Church Council Inter-Orthodox Consultation, October 1987.

56 Zvegnitzov, Our Mother Church: Her Worship and Offices, 118-9.

57 Zvegnitzov, Our Mother Church: Her Worship and Offices, 124.

58 An extract from the Report of the World Church Council Inter-Orthodox Consultation, October 1987.

59 Bulgakov, The Orthodox Church, 9.

60 An extract from the Report of the World Church Council Inter-Orthodox Consultation, October 1987.

61 Voicu, “Orthodox Theology and the Problems of the Environment”.

62 An extract from the Report of the World Church Council Inter-Orthodox Consultation, October 1987.

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