VATICAN CITY (October 1st, 2025) — Christian animal advocacy and protection organizations have written to Pope Leo XIV asking him to initiate work on the theological and doctrinal renewal of the principles governing the relationship between humans and animals, and on new social teaching of the Church in this regard. 

This highly important request urges the Pope to take into account current knowledge about animal sentiency, growing animal suffering in industrial agriculture, and the detrimental outcomes to mankind, the animals, and the planet which will continue including climate changes, pollution of the planet, and world hunger if theological and doctrinal renewal does not take place.

The signatories believe that a compassionate teaching on human–animal relationships, rooted in Scripture and Tradition, and updated according to present scientific knowledge is urgently needed to address widespread cruelty, environmental degradation, and climate crisis. That is why they request the Pope to establish a commission of theologians, ethicists, scientists, and other relevant experts to develop a teaching underlying the intrinsic value of all animals as God’s creatures and calling the faithful to eliminate cruelty, exploitation, and indifference to their suffering.

The letter states:

“We earnestly appeal to Your Holiness to open in the Church a new chapter of moral reflection and teaching that will include animals within the circle of compassion and justice. Just as the Church has played an important role in advancing environmental protection, now it has a chance to lead in healing our relationship with animals. “The whole of creation waits with eager longing for the children of God to be revealed” (Romans 8:19).”

“We respectfully request that Your Holiness establish a commission of theologians, ethicists, scientists, and other relevant experts to explore this issue in depth and to develop updated Catholic teaching on human–animal relationships that reflects contemporary scientific knowledge and will help shape people into the image of a loving and compassionate God.”

Read the complete letter and signatory list here. The letter is also available in French, Spanish, German, Italian and Polish.

English: https://chng.it/cgtZNBqNTX

Français: https://chng.it/DKMWpQ9GJ5

Polski: https://chng.it/jkcQ8QSrZk

Deutsch: https://chng.it/F7HgZP7mQ7

Italiano: https://chng.it/j2gXwNPjrB

Español:  https://chng.it/mHNzL88r5Z

Signatories:

All Creatures.org (USA) – Tams Nicholson, Executive Director    https://www.all-creatures.org/

AnimaTerra -Prendre soin de la Terre et du Vivant –  Christine Kristof    www.animaterra.fr

Catholic Action for Animals and St. Barnabas Laudato Si’ Group (UK) – Virginia Bell ; Virginia Bell vrbell18@yahoo.co.uk ; https://catholicactionforanimals.wordpress.com/

Catholic Vegetarians (Italy) – Marilena Bogazzi, President  cattolici.vegetariani@gmail.com ;  www.cattolicivegetariani.it

Christian Animal Rights Association (USA) – Matthew A. King, President info@christiananimalrights.com   https://christiananimalrights.com/

Christian Vegetarian Association (USA) – Stephen R. Kaufman, MD, Chair  https://www.christianveg.org/

Christians for Animals (Poland) – Barbara Niedźwiedzka, PhD chrzescijaniedlazwierzat@gmail.com  www.opowiedzwierze.pl f. https://www.facebook.com/ChrzescijanieZwierzeta

ChristInnen für Tiere (Germany) – Gabriella Perotto,  gabriperotto@hotmail.com

Fraternité pour le Respect Animal (France) – Estela Torres estelatorres@fra-respect-animal.org www. https://fra-respect-animal.org/

Jesuit European Social Centre (JESC) – Colm Fahy, Ecology Advocacy Officer  https://www.jcfj.ie/

Pan-Orthodox Concern for Animals – President Dr Christina Nellist, panorthodoxconcernforanimals@gmail.com  https://panorthodoxconcernforanimals.org/

Vegan Catholic Christian – Daniel Mascarenhas, S.J.  vegancatholic.org ; dmascarenhassj@thejesuitpost.org

The list is still open for Christian faith based organisations to sign.

Contact:

Barbara Niedzwiedzka.

Christians for Animals – Poland

chrzescijaniedlazwierzat@gmail.com

JOINT PROJECT BETWEEN POCA AND HUFFINGTON ECUMENICAL INSTITUTE, HELLENIC COLLEGE, HOLY CROSS, USA.

Huffington Ecumenical Institute and Pan-Orthodox Concern for Animals Announce Essay Competition on Christian Responsibility Toward Animals

Brookline, MA — The Huffington Ecumenical Institute (HEI) at Hellenic College Holy Cross, with support from the Pan-Orthodox Concern for Animals (POCA), is pleased to announce a graduate-level essay competition on the theme:

“Advancing Christian Respect and Responsibility for Animals”

This competition invites students enrolled in Eastern and Oriental Orthodox seminaries and accredited theological programs worldwide to reflect on the theological, ethical, and ecological dimensions of Orthodox teachings regarding animals and creation. Participants are encouraged to explore both patristic and contemporary insights, highlighting the ecumenical potential of Orthodox theology in advancing animal welfare and ecological sustainability.

Eligibility

The competition is open to all graduate-level students currently enrolled in Eastern or Oriental Orthodox seminaries or accredited theological programs in the United States and abroad.

Awards (Funded by POCA)

• First Prize ($1,000)
  • Publication in the Greek Orthodox Theological Review and print
    • Featured on partner websites and promoted on social media
    • • Second Prize ($500)
        • Featured on partner websites and promoted on social media
        • • Honorable Mentions
          • Mentioned on partner websites
• Submission Guidelines
• Essays must be approximately 3,000 words (plus references and notes).
• Submissions must follow the Chicago Manual of Style and be formatted as academic essays.
• Deadline: December 31, 2025 (12:00 AM EST).
• Submit to: hei@hchc.edu
• Finalist interviews: February 2026
• Awards announced: March 2026
• Evaluation Criteria
• Essays will be reviewed by a panel of Orthodox clergy, scholars, and experts in theology, ethics, environmental studies, and animal studies. Submissions will be judged on:
• Academic merit and originality
• Clarity and coherence of argument
• Theological and ethical insight
• Relevance to POCA’s mission and concerns
• Contribution to Orthodox Christian discourse on animal welfare and ecological responsibility
• About the Organizers
• The Huffington Ecumenical Institute (HEI) at Hellenic College Holy Cross promotes ecumenical dialogue and scholarship within the Orthodox Christian tradition.
• The Pan-Orthodox Concern for Animals (POCA) is a faith-based initiative that promotes education, advocacy, and research to advance Orthodox Christian concern for the welfare of animals and the care of creation.
• Media Contact
• Elena Kontogli
• Huffington Ecumenical Institute at Hellenic College Holy Cross
• hei@hchc.edu

With a powerful message on the urgent need to protect the natural environment,
Ecumenical Patriarch Bartholomew issued a heartfelt appeal to the faithful on the occasion of September 1, the Day of Prayer for Creation and the beginning of the new ecclesiastical year.

August 27, 2025
The message of the Ecumenical Patriarch:

By the good pleasure of God the giver of all, we embark today upon a new
ecclesiastical year, glorifying His heavenly name for the uninterrupted and bounteous fruitfulness of the initiatives of His Holy Great Church in the field of
creation’s protection. The Ecumenical Patriarchate not only highlighted the
seriousness of environmental issues from an early stage, but focused attention
on their foundational causes — which are inner, spiritual, and moral — and
proposed solutions based on an Orthodox eucharistic and ascetic ethos.

Orthodoxy, in her faith, divine worship, and witness to the world, is, one
could say, the eco-friendly form of Christianity. Thus, the proclamation of the
Feast of the Indiction as a day of prayer for the protection of the natural
environment was not merely a reaction to the contemporary ecological crisis,
but a natural extension of the Church’s life as “applied ecology.”

From the beginning, we declared the inseparability of respect for creation
and the human person, revealing the common root and interconnection of
environmental and social problems. Alienation from God breeds a possessive
and exploitative attitude and behavior toward creation and fellow human
beings, while life in and according to Christ is a source of environmental
sensitivity and philanthropic action. As the Lord said: “Every good tree bears
good fruit, but a corrupt tree bears evil fruit. A good tree cannot bear evil fruit,
and a corrupt tree cannot bear good fruit” (Matthew 7:17–18).

Respect for spiritual values sharpens our discernment of what is good and
what must be done. Indifference toward the Transcendent and the
“anthropomonism” that follows lead to the entrapment of the human being in
the earthly, that is, to a shrinking of freedom into pragmatic choices and
decisions, always intertwined with superficial views of reality and with the
identification of the good with “what happens to be useful.”

The timely call for “ecological repentance”—beyond the call to remorse for
the ecological damage already inflicted—and to a radical change in mindset and
behavior toward creation, also points to the need to transcend the erroneous
stance that upholds the view of the environmentally destructive “self-regulating
economy” as the only path to development. This stance further fuels the naive
belief in nature’s alleged ability to regenerate itself indefinitely, despite the
human-induced burdens it suffers, such as the intensification of climate change and its devastating global consequences.

Today, in addition to all this, is added the pandemonium of war cries,
bombings, missiles and explosions, which drown out the cry of the innocent
victims of merciless violence and the groaning of creation. The future of life on
our planet will either be ecological and peaceful — or nonexistent.

The Ecumenical Patriarchate, alongside its struggle for peace, justice, and
solidarity, will continue to lead in protecting nature, upholding ecological
themes as central issues in inter-Christian and interfaith dialogue, and
promoting the significance of Christian eco-friendly principles and traditions
within international institutions, environmental organizations, scientific
foundations, and civil society. We are confident that cooperation in the field of
ecology strengthens our sense of shared responsibility for the future and opens
up new and favorable prospects.

Returning to what we stated in a previous Message, we once again call upon
the Metropolises of the Mother Church around the world, parishes, and
monasteries to develop coordinated actions and specific interventions to
mobilize the faithful, with emphasis on educating the younger generation.
Applying the ecological implications of our faith in practice is a defining aspect
of our Orthodox identity.

In this spirit, we wish you all a blessed and fruitful ecclesiastical year in good
and God-pleasing works. We call upon the children of the Holy Great Church
of Christ across the globe to live in a true eco-friendly manner and in brotherly
love, to pray for creation and for peace, to strive for the integrity of the natural
environment and sustainability, and to cultivate a culture of solidarity. Through
the intercession and protection of the Most Holy Theotokos Pammakaristos, we
invoke upon you the life-giving grace and great mercy of the Almighty Creator
and All-Merciful God of love.
Blessed Ecclesiastical Year, brothers and children in the Lord!

LOAF MEALS Jesus blessed and broke bread and gave it to His disciples
saying. “Do this in remembrance of me.” He often celebrated communal meals with His
followers. You can follow His example when you have a Harvest, Alpha supper or picnic
on Environment Sunday, and choose food that complies with at least some of the LOAF
principles. Download LOAF placemats from our website. Layout 1 Then invite people to
enjoy their meal while thinking about the food they are eating. Some Churches provide
simple meals of homemade soup and bread with local, organically grown ingredients.
Others put on a spread of local cheeses, meat from humanely-reared animals, salads,
pickles, bread, desserts, fruit juices, wine, coffee and tea – all labelled to show where
they were produced and all following the LOAF principles. One Church distributed
seeds in Spring, and celebrated harvest with vegetables grown from the seeds. Use Your
LOAF! The decisions we make about our food have far-reaching effects, influencing the
way food is produced, and animals are treated. LOAF meals can raise questions about
over exploitation of soil and people, fishing methods which destroy the ocean floor, and
industrial agriculture’s dependence on oil for transport, fertilisers and packaging.
“Give us this day our daily bread” Matthew 6:11.

Locally Produced: helping community and neighbour
We believe that God created the Earth and its seasons. There is a time and a season for
everything and there are moral choices in what we eat. We live with an amazing amount
of choice and variety in our supermarkets. However, the transport of food from around
the world is a leading contributor to climate change. Our local farmers are struggling to
compete in a global market, and overseas farmers are under pressure to produce food
for export leaving little land and water for their own crops. Rainforests have been
cleared to grow food for export, devastating the environment.

By choosing food that is grown locally, we can provide a good livelihood to local
producers and cut down on fossil fuel emissions. We will also discover the joy of
seasonal eating: strawberries and apricots are a summer treat, pears in the autumn and
brussel sprouts are a winter speciality. We can remember God’s amazing goodness as
we think more carefully about where our food has come from.
Tip: sign up to a local veggie box scheme. For seasonal food choices visit:
eattheseasons.co.uk

Organically Grown: taking care of the Earth
We have a duty to care for the soil and water on which we depend. In the Genesis story
Adam was created from the soil of the Earth. We share our planet with the diverse
creatures that make up the Earth community, including the millions of creatures that
live in the soil.

The pesticides and herbicides that are used to grow our food are causing the pollution
of our rivers and loss of species and are a threat to bees which are vital to the food
production itself. Pesticide mixtures may be harming human health. Soils without
organic matter become lifeless, instead of teeming with worms and other soil creatures.
By choosing organic food we will have healthier soils. We will see meadows rich with
wildflowers and rivers full of fish again.
Tip: look for the Soil Association logo.

Animal Friendly: avoiding abuse
We have responsibilities from God for looking after animals (Luke 12:6, 14:5). Abundant
life for all demands that we produce our food in ways which nurture that life.
Animal welfare is neglected when eggs, dairy products, meat and fish are produced
using intensive farming methods and long-distance lorry transport. Animals are
sensate/sentient beings and feel pain and suffer when ill-treated. Carbon and methane
emissions from animal farming are boosting climate change.

All of us, whether vegan, vegetarian or meat-eater, can follow the ‘A’ of the LOAF
principles. We can choose to eat less meat and to buy higher welfare meat. We will be
respecting and nurturing the creatures that God made.
Tip: beware of confusing labels… look out for “free range” “outdoor reared/ bred”, or, as
a first step, “RSPCA Assured”. Organically reared animals are subject to the strictest
and best welfare regulations.

Fairly traded: creating social justice
We are called to act justly and not exploit the poor. Our neighbour is everyone anywhere
in the world that we interact with. Farmers and producers overseas and in the UK
deserve a fair price for their produce.

There will always be food that cannot be produced in quantity in Northwestern Europe,
including bananas, citrus, cocoa, olives, sugar, tea and coffee. Too often, prices to
farmers don’t even cover the cost of production. Thousands of coffee, tea and banana
workers and farmers are living in poverty. Trade needs to be both sustainable and fair.
Buying fair trade foods means that workers who produce the food get a fair wage and
better working conditions.

Tip: act justly by looking for the Fairtrade symbol.

There are many great resources available from the Green Christian website which are suitable for Orthodox parishes.

Ekaterini Tsalampouni
 
Thursday, April 10, 2025, 7 p.m. Paris time (CEST)

The next lecture in the series of events “Time for Action” of the Volos Academy for Theological Studies, will take place on Thursday, April 10, 2025, at 7 p.m. Paris time (CEST).

The speaker will be Ekaterini Tsalampouni, Professor of New Testament in the Faculty of Theology of the Aristotle University of Thessaloniki. The lecture will have the title “‘Cosmic Liturgy’ and the Care for the Creation”. The lecture is also part of the “Liturgy after the Liturgy” series, organized by the Holy Metropolis of France and the Vicariate of French-Speaking Parishes of the Ecumenical Patriarchate, in collaboration with the Volos Academy.

The event will be accessible online, either via Zoom (at https://us02web.zoom.us/j/84913433453) or via the YouTube channel of the Vicariate, at https://www.youtube.com/c/lalettreduvicariat. The event will be moderated by Dr. Nikolaos Asproulis, Deputy Director of the Volos Academy; it will be in Greek, and there will be simultaneous translation into French.

The participation of creation in the cosmic worship and praise of the Creator God has deep roots in the Jewish and Christian traditions. Concerning the latter in particular, the origins of this idea are to be found in biblical texts. The subsequent patristic production and liturgical practice creatively embraced and elaborated it. In this continuum of tradition, the non-human creation is presented as an active participant in this cosmic worship of the Creator. Their prayer is, on the one hand, an irrefutable testimony to the wisdom of the Creator and the world’s beauty and, on the other, an example and exhortation to human beings to join their voices with the rest of creation in a common praise of God. The first part of the introduction presents the basic qualitative characteristics of this cosmic worship as it is reflected in the biblical texts. Special attention is given to the question of whether these images of the creation’s praise can lead to a reconsideration of the anthropocentric view of both the history of creation and salvation, as well as the eschatological vision. In the second part, the soteriological potential of this image will be highlighted, and the connection with the Eucharistic event and the liturgical experience of the Church will be made. What is the place of creation in the cosmic liturgy, and how does its role within it lead to an enriched and less anthropocentric understanding of the role of man as priest of the creation? The third and final part of the paper considers whether this understanding of the role of creation in the secular liturgy can be relevant to contemporary reflection on the environment and contribute to the formation of an ecologically aware ethos among members of the Church community.

Ekaterini Tsalampouni is Professor of New Testament at the Department of Social Theology and Christian Culture, Faculty of Theology, Aristotle University of Thessaloniki. Her research focuses on New Testament exegesis and theology and the Graeco-Roman context of the New Testament. She studied at the Faculty of Theology in Thessaloniki and continued her postgraduate studies in Heidelberg. In 1999, she defended her doctoral thesis titled “Macedonia in New Testament times”. She worked as a religion teacher in Secondary Education and as an appointed lecturer at the Department of Orthodox Theology of the University of Munich. She is a member of several academic societies: Society of Biblical Literature, European Association of Biblical Theology, Colloquium Paulinu,m etc. She is a member of the board of the Hellenic Bible Society and the Volos Academy of Theological Studies. Her publications include “Macedonia in New Testament Times” (2002), “Ecology and the New Testament: Method and Examples” (2013), “The Spirit as a Hermeneutical Lens of Israel’s Past and the Church’s Present and Future: 2 Cor 3:16-17 and its Reception in Patristic Tradition” (2019), “Sola Scriptura: A Greek-Orthodox Perspective”(2019) etc.

Interview with POCA Patron Met. Serafim of Zimbabwe and Angola

“Ecological repentance is the path to justice,” says Metropolitan Serafim at COP29

At COP29 in Baku, Azerbaijan, His Eminence Metropolitan Serafim Kykotis of the Greek Orthodox Patriarchate of Alexandria and All Africa, a longstanding participant in COPs as part of the World Council of Churches (WCC) delegation, highlighted the critical role of faith in addressing the climate crisis. He underscored the need for ecological repentance and the pivotal role of youth leadership in advancing climate justice.

How would you explain to a young person the connection between Christian identity and the call to action for climate justice?

Metropolitan Serafim: Our hope relies on the youth to succeed in what we have failed. At the WCC 11th Assembly in Karlsruhe, one of the priorities was the climate change crisis. That’s why there was a resolution to establish the Commission on Climate Justice and Sustainable Development.

We need ecological metanoia—ecological repentance. Historically, much ecological harm has come from negative anthropogenic activities, many of which Christians were complicit in, particularly during colonial rule. We must confess these ecological sins and demonstrate repentance through justice and sharing, just as the first Christian communities did. The youth must lead us now, as we have destroyed much of the world.

You have often spoken of ecological repentance. How does this reflect in Christian theology and practice?

Metropolitan Serafim: Ecological repentance means turning away from harm and restoring justice. It is the realization that when we abuse nature, we abuse God. Nature is our life; it is God’s creation. Protecting nature and sharing its gifts are acts of gratitude and love for God. Growing up in a large family, I learned to live simply and harmoniously with nature. This connection to creation shaped my understanding that we cannot survive without nature, though nature can survive without us. We must embrace the theology of sharing, as reflected in the Psalms, where Prophet David confessed his sins, showing that abusing nature is abusing God.

What is the role of church leaders in influencing global climate action?

Metropolitan Serafim: Church leaders must be the prophets of our time, as Jonah was for Nineveh. They must stand at the forefront, addressing political leaders with courage and conviction. At the WCC, we emphasize the importance of moving from resolutions to action. Theology must inspire real change. When leaders prioritize military spending over humanity’s needs, they harm the planet and the people. Faith leaders must advocate for these resources to be used to protect the earth and support the vulnerable. The WCC’s mission is to remind leaders that the planet is a gift from God and must be preserved for future generations.

How can churches regain their influence in global discussions about climate justice?

Metropolitan Serafim: In many communities, particularly in the global South, churches still hold moral authority. Church leaders must use their voices to engage with governments and media. They must inspire policymakers to fulfil their responsibilities and ensure that climate action addresses the needs of the most vulnerable.

We must also demonstrate the theology of sharing in our actions. By living simply and sharing resources, churches can model the justice and love that the Gospel calls us to embody.

What would you say for those struggling to find hope in the face of climate challenges?

Metropolitan Serafim: Hope lies in repentance and change. As the Bible says, “God is love,” and those who love live in God. The Parable of the Good Samaritan teaches us to act selflessly, caring for others as an expression of love for God. When we follow God, we follow the light. Without God, we walk in darkness, risking harm to ourselves, others, and the planet. Let us return to God, embracing ecological repentance as the path to justice, hope, and salvation.

`

We recently received this email from Steve Robinson a regular contributor to Ancient Faith Radio giving us permission to use his beautiful and moving podcast entitled ‘All dogs go to Heaven’.

‘I was just introduced to your website when I posted on Facebook about putting our dog down. 

Years ago I did a podcast on Ancient Faith Radio called “All Dogs Go to Heaven”. Here is the link if you want to include it in your resources. 

Thank you for your work regarding the blessings and gift from God of our animals!

We are delighted to announce the first in our series of Metropolitan Kallistos of Diokleia Webinars.

Using previously unseen video material specifically recorded for Pan Orthodox Concern for Animals Charity (POCA), our esteemed panel of Orthodox theologians will discuss themes from two videos entitled ‘Raising Awareness’ and ‘Leave us in Peace’.

The Flyer below gives further information and details of how to register. Please share with your friends and local churches to encourage Parish engagement with the subject of Creation Care.

JANUARY

We began the year with the good news that the accomplished Orthodox theologian and philosopher, Nikolaos Asproulis will join Pan Orthodox Concern for Animals as its new Chair, whilst Dr Christina Nellist will remain President and become its new Treasurer, following the death last year of Father Simon Nellist.

Dr. Nikolaos is currently Deputy Director (2017- today) of the Volos Academy for Theological Studies, Volos, Greece, and Lecturer at the Hellenic Open University, Patras, Greece. He graduated in Theology (University of Athens, 1997). He obtained MTh (2007) and PhD degrees (2016) in Theology at Hellenic Open University. Asproulis’ research focuses on the history and development of contemporary Orthodox theology (20st – 21st century), a field in which he approached several research avenues: systematic theology, ecclesiology, political theology, spirituality, hermeneutics, and animal theology. During his doctoral research, he specialized in the study of contemporary Orthodox theology with a special focus on the neo-patristic movement and its main figures (Florovsky and Zizioulas). His dissertation was entitled “Creation, History and Eschaton in Contemporary Orthodox Theological Hermeneutics: From Georges Florovsky to John D. Zizioulas.” He published articles in peer-reviewed journals like the Review of Ecumenical Studies, Communio Viatorum, Participatio, et. al., while he serves as reviewer in journals like Critical Research on Religion (Sage), Open Theology (De Gruyter) and Review of Ecumenical Studies (De Gruyter). Dr Nikolaos was an academic associate of the official scholarly theological journal of the Orthodox Church of Greece, Theologia (2009-2016). He is currently an official representative of the Church of Greece in CEC thematic group on Economic and Ecological Justice (2017-8, 2019-2023), Coordinator of the Network of Ecumenical Learning in Eastern and Central Europe (Nelcee – http://www.nelcee.org/); WP5 Volos Academy Team member of RESILIENCE (https://www.resilience-ri.eu/) ; and project manager of the Ecotheological project and activities of the Volos Academy for Theological Studies (https://churchgoesgreen.acadimia.org). Furthermore, he is fluent in Greek (native), English (excellent), French (reading, understanding). Despite the demanding work to organize more than 15 international conferences at Volos Academy between 2009 till today, Nikolaos has not ceased publishing since the start of his doctoral trajectory with the resulting list of numerous contributions to international journals and book chapters. Nikolasos has published over 73 articles, written 5 books, edited, or coedited 15 books and translated 7 books. He is expected to publish in 2025, a first systematic contribution to Animal Studies from an Orthodox perspective under the title: Eastern Orthodox Christian Animal Theology: God, Animals and Creation in Dialogue (Lexington Books, forthcoming 2025). We are sure you will agree that this is an excellent appointment and join us in congratulating him on his appointment.

Throughout the year we continued to support various petitions and sign letters to government ministers or institutions to increase animal protection and decrease animal suffering. This covers Bills/Acts on a wide range of issues such as the Animals Low Welfare Activities Abroad Act; the banning of animal skins in London Fashion Week; switching from real fur to faux fur for the King’s Guard’s headwear; calling for the government to ban children from attending hunts; banning the use of harmful pesticides that kill insects and bees; stopping the unnecessary deaths of many horses each year in racing events; banning the Canadian seal hunt; banning greyhound racing; banning the horse-drawn carriages in Mallorca; banning the badger cull in the UK; urging airlines to stop shipping animals to research laboratories, etc.

We also continued to post details, teachings and icons of Orthodox Saints who are known for their kindness and care for animals (Orthodox and non-Orthodox) such as St Seraphim of Sarov; St Brendan; St Isaac the Syrian; St Paul the Hermit; St Ninian; St Gertrude; St. Paisios; St. Luke of Simferopol; St. Hubertus; St Blaise.

We also continued to post details or links to various Reports on aspects of animal protection and climate instability, such as the report on reducing meat and dairy diets, which is, of course, relevant for both issues.

On other occasions we published more detailed work or information of our presentations at various events, such as that of Dr. Nikolaos Asproulis, deputy director of the Volos Academy for Theological Studies and Chair of POCA, who delivered a talk at the conference entitled Together for Europe Workshop Ecology. This was on the ontological interdependence among all creatures of God and the need for Christian theology to reconsider the content of the imago Dei doctrine so as to also include non-human creatures, and his attendance at the latest Halki Summit and topic “Water: Spirit and Science – Exploring Spiritual and Scientific Perspectives”, organized by the Ecumenical Patriarchate in cooperation with the Hellenic Open University.

MARCH

In March we began to work on a new book relating to Orthodoxy entitled:  CREATION CARE: EASTERN ORTHODOX CHRISTIAN PERSPECTIVES and this should be published during 2025.

We also began discussions on how we might begin a Newsletter for our followers. One outcome was to invite individuals from different countries to write a paragraph or so, on the situation in their respective countries regarding Animal Protection, including any events, seminars etc on this and related themes, by the church.

MAY

In May, Dr Christina Nellist was invited by the Volos Academy to present a paper at the European Academy of Religion’s conference in Sicily, on how farmed animals and the meat and dairy diet, play a significant part in climate instability.

AUGUST

 In August Dr Christina was invited by the Oxford Centre for Animal Ethics to give a lecture at Merton College, Oxford, on the work of the great Russian Writer, Philosopher and Theologian, Count Lev Tolstoy. This was entitled ‘Ahimsa, Animals and Anarchy’, and will be published in a book of collected papers by Palgrave in the coming year.

Dr Christina was also invited to participate in an Interfaith Vegan Panel discussion organised by the Shamayim Jewish Animal Advocacy.

See – https://youtu.be/CJIgw9i1LMI

SEPTEMBER

We promote Orthodox and non-orthodox calls for papers from different publishing houses/ journals and organizations, and we publish details of our books and articles in journals/magazines, e.g.                             

https://www.cambridgescholars.com/product/978-1-5275-7420-5;

https://play.google.com/store/books/details?id=IfN0DwAAQBAJ

https://www.cambridgescholars.com/product/978-1-5275-7421-2.

https://ecen.org/articles/orthodox-church-addresses-climate-crisis

https://www.bloomsbury.com/us/priests-of-creation-9780567699107

OE Magazine 2nd Edition (1) – Flipbook – Page 1 (paperturn-view.com)

We also answer questions and requests from members of the public from across the world on a range of issues.

We continue to promote Green Parish initiatives and education at Parish level.

In September we were blessed with a new Patron, Met. Serafim Kykotis of Zimbabwe

and Angola.

His Eminence, the Most Reverend Metropolitan Serafim Kykotis of Zimbabwe is the Archbishop of Zimbabwe and Angola and Exarch of Southern Africa (Zimbabwe, Angola), part of the Church of Alexandria. Prior to his assignment to Zimbabwe  and Angola, Archbishop Seraphim was Archbishop of Johannesburg and Archbishop of Kenya.

His Eminence Metropolitan Serafim Kykotis was born on February 2, 1961 in Galataria, Paphos. George knew that he wanted to serve God at an early age so, at the age of twelve years, he was accepted as a novice, with the name Seraphim, at the Monastery of Kykkos on the island of Cyprus (hence the surname Kykkotis). Besides from working with agriculture at the monastery, the young Seraphim was a very good student, first attending the Pan-Cypriot High School and then the Lyceum of Kykkos from which he graduated with honors in 1982.

On September 8, 1983, Seraphim was ordained a Hierodeacon by Archbishop Chrysostomos of Nea Justiniana (1977–2006). He was then transferred from the Church of Cyprus to the Church of Greece under Archbishop Seraphim of Athens (1974–2004) in order to continue his education at the Theological School of the University of Athens, from which he graduated in 1987. During the period he attended the theological faculty, Hierodeacon Seraphim also served in Athens. Upon return to Kykkos in Cyprus, he served as Director of the Library of his Monastery.

From 1988 to 1991, Hierodeacon Seraphim continued his education in Great Britain, studying English and Patristics at Christ Church college in Canterbury and at the Universities of Oxford and Durham under His Eminence Kallistos (Ware)  then Bishop of Dioclea (1982–2007), Professor of Orthodox Theology at Oxford and Very Rev. Dr. George Dragas.

Metropolitan Serafim as ecologist stresses that everything one has received from God must be given back, without corruption. For him, hunger and poverty in Africa are a result of our sins and selfishness. He emphasizes the important of ecological metanoia (repentance) from our ecological sins, by starting a new green way of life without polluting the creation of God. “Because Jesus Christ and the Holy Spirit are everywhere present and fill all things, this gives us a holy vision in which we recognize that the life of God exists in all things, everywhere in the world. We must have respect for all things in the creation and treat every living thing, every person, every animal, every bird, every tree and every leaf with love, care and respect. As Orthodox Christians we inspire others by living our Christian faith. This is also our most powerful way of teaching. The scriptures tell us many things about the right operation of the earth. As Orthodox Christians we must strive to fulfil all of the Biblical teachings. Today we realize that the best ecologists are the saints. They often tame wild animals, bring healing to people and the earth, and teach a gentle, kind and loving way toward all things.”

He was elected Metropolitan of Kenya and Tanzania in 1997. In these countries today there are three Metropolis and five Bishoprics. He served also as the Dean of the Seminary of Nairobi “Archbishop Makarios III of Cyprus”. Later he was elected Metropolitan of Johannesburg and Pretoria-Tsuane (2001 -2010). Since 2010, he serves as Metropolitan of Zimbabwe and Angola. He is a Member of the Patriarchal Commission on Environment and Sustainable Development, he represents the Greek Orthodox Patriarchate and His Holiness Pope and Patriarch Theodoros II at the International Organizations, UN, AU and to WCC and All African Conference of Churches as well as at the official International Theological Dialogue of Orthodox and Anglicans. He is also member of the Central com. of the WCC and member of the new commission on Climate justice and sustainable Development of WCC. His Eminence observes his name day on January 2 in memory of Saint Seraphim of Sarov.

We are also blessed with the inclusion of Dr David Goodin, Professeur Associé at the Université Laval, Institut de Théologie Orthodoxe de Montréal, as the latest member of our administrative team and our Canadian representative.

Dr David’s research interests include theodicy and eco-theology with a specialization on the sacred forests of the Ethiopian Täwaḥədo tradition. He is the author of numerous academic books and articles, including Confronting Evil: Theodicy in the Eastern Patristic Tradition (Alexander Press, 2021). Originally from Miami, Florida, Dr. David K. Goodin now resides and teaches in Montreal, Quebec, Canada.

OCTOBER

In October our President was interviewed on her work and the work of our charity, by the Supreme Master Ching Hai International Association. This will be aired on their television channel in the near future.

At the end of the month Dr Christina attended a two-day Annual Egyptological colloquium at the British Museum, entitled: ‘Animal mummies: from beliefs to practice’ as part of her ongoing research into this subject.

 Mummy of a cat, Egypt, British Museum EA 65502 (photograph and x-ray image).

NOVEMBER

Our President attended the Animals in War Service at the Memorial in Park Lane, London, where she laid a wreath on behalf of Pan Orthodox Concern for Animals and the Animal Interfaith Alliance.

Here is the link to a short article on the service and this year’s speech from a member of the NOWZAD TEAM.

ANIMALS IN WAR REMEMBRANCE SERVICE – Pan-Orthodox Concern for Animals

DECEMBER

In November and December much time was given to organising THE PAN ORTHODOX CONCERN FOR ANIMALS’ WEBINAR SERIES. Our first Webinar will be on the work of Met. Kallistos of Diokleia entitled: MET. KALLISTOS OF DIOKLEIA: EDUCATION ON ANIMALS AND CREATION CARE. It will take place on February 25^th, 2025, at the following times: US Pacific 10:00; US Eastern 13:00; UK 18:00; Greece 20:00; Moscow 21:00. The Panel will include Fr John Chryssavgis; Dr Nikolaos Asproulis; Fr Nektariy (Sokolov); Dr Elizabeth Theokritoff and Dr Christina Nellist.

Using unseen video material created for POCA, the panel will discuss themes raised in two Met. Kallistos videos – ‘Raising Awareness’ and ‘Leave us in Peace.’ Information will also be given on relevant Orthodox courses and materials followed by an audience Q & A. The Webinar will be hosted by The Volos Academy for Theological Studies. An official flyer will be produced in early 2025, and we will ask you to download it and circulate it among your churches and the wider communities.

Further invitations to give interviews and present at International conferences have been received for 2025 and we shall keep you updated on our FB group and page:

https://www.facebook.com/groups/241617983038367

Facebook

Finally, the POCA team thank you for your help and support, which is so very gratefully received, and the pleasure of wishing you all a wonderful 2025.

by George P. Nassos

Sustainability Should Be Embedded in All Business Courses

After 32 years in the corporate world, which ended over 25 years ago, I went into academia as the Director of the MS in Environmental Management & Sustainability program at Illinois Institute of Technology’s Stuart School of Business. It was a few years later when I concluded that sustainability should not be a separate curriculum, but rather be embedded in all the courses of the other business curricula. I tried to convince the director of the MBA program, but it was too early in the understanding of sustainability strategies. Consequently, the business school professors did not want to make changes to their syllabi.

Since that time the major environmental issues of our planet have deteriorated further, and environmental sustainability has become even more important. Global warming, now known as climate change, has increased and exceeding the 1.5°C. increase limit is inevitable. The overconsumption of our natural resources continues to increase, and globally we are consuming the equivalent of 1.7 earths of resources such as food, wood, cotton, and other agricultural products. The quantity and quality of freshwater continues to decline with fracking as an example of the misuse of this valuable resource. And, of course, contributing to all of these environmental issues is the rapid growth of the population. In less than 100 years, we have more than quadrupled the global population, going from two billion to over eight billion. For these reasons, sustainability is much more critical in preserving our planet while the business organizations continue to provide their products and services.

Around the beginning of the 21st century, companies started to create positions for sustainability managers either by hiring someone who completed a sustainability program or promoting someone within to fill the position. Quite often, the person promoted into the position was not sufficiently knowledgeable to hold such a position, but the company fulfilled the requirements of its stakeholders to have such a position in the company.

Today, having a sustainability director or Chief Sustainability Officer can be asking too much from the person if s/he does not have a staff for support. A recent study of around 2,200 sustainability professionals found that one-third of the respondents were dissatisfied with the resources accessible to them. There were so few resources available to them that many cases resulted in burnout. The problem is that there are not enough fellow employees that are knowledgeable in sustainability. The obvious way to resolve this issue is for their fellow employees to learn something about sustainability. Companies should offer sustainability training to their employees so they can all work together to make the company truly sustainable while at the same time avoiding greenwashing.

This problem could easily be avoided if the schools, business schools and other colleges, embedded sustainability in the appropriate curricula. In a business school offering a major in marketing, for example, sustainability should be included in the various marketing courses teaching the students the benefits of sustainability for the purpose of marketing the product. An

operations management course should include sustainability in order to learn how to make a company’s operations sustainable in terms of material use efficiency and energy consumption. The finance courses would include something that has become very popular, that of ESG investing. ESG, the latest term referring to sustainable development, has led to ESG investing as those companies operating truly sustainably outperform those that haven’t found sustainability yet. Accounting students need to understand sustainability as there are many new SEC reporting requirements for companies operating sustainably.

I highly recommend that business schools eliminate their MS programs in Sustainability Management and embed sustainability in all their other curricula. This way all their graduates will understand the benefits of sustainability and how to implement them. However, the business schools should still offer a certificate program in sustainability for former students that never learned the subject. As an alternative to obtaining a sustainability certificate, companies should offer in-house training in sustainability for those employees that didn’t learn this very important strategy in school. Companies will then have a major portion of their employees knowledgeable about sustainability, and they can all work together to improve their company and the global environment as much as possible.

When considering the results of the recent presidential election, environmental sustainability, CSR (Corporate Social Responsibility), or ESG (Environment, Social, Governance), whatever you want to call it, may be more important than ever in the U.S. Donald Trump has pledged to terminate some Environmental Protection Agency rules targeting power plant pollution, end certain rules encouraging electric vehicle sales, ease liquid natural gas export permitting, increase oil drilling, and other environmental issues. Sustainability strategies should be integrated into the operations of businesses of all sizes as soon as possible so we can protect our environment regardless of the Trump administration’s new policies.

ANIMAL IN WAR 2024 LONDON

This is a brief commentary on the 2024 Animals in War Remembrance service for the millions of animals who have died in human conflicts.

We gathered at the beautiful Animals in War Memorial in Park Lane at 15:00 hours. It was cold as is usual at this time of year, but standing in that cold is a reminder of the tiny sacrifice we make to honour those animals who suffered and died, and continue to die, during the many human-made conflicts around the world.

This service is organized by The Anglican Society for the Welfare of Animals (ASWA), who are also part of the Animal Interfaith Alliance (AIA), as is our own organization Pan-Orthodox Concern for Animals (POCA).

The service was conducted by Rev Samantha Chandler and began with an Introduction, Welcome and first hymn ‘O God our help in ages past’, followed by an Old Testament reading from Isaiah 2:3-4 (NRSVA). This was followed by a poem by Richard Biby:

JUST A DOG

From time to time, people tell me, “lighten up, it’s just a dog,” or “that’s a lot of money for just a dog.”

They don’t understand the distance travelled, the time spent, or the costs involved for “just a dog.”

Some of proudest moments have come about with “just a dog.”

Many hours have passed, and my only company was “just a dog”, but I did not once feel slighted.

Some of my saddest moments have been brought about by “just a dog”, and in those days of darkness, the gentle touch of “just a dog” gave me comfort and reason to overcome the day.

If you, too, think it’s “just a dog”, then you probably understand phrases like “just a friend”, “just a sunrise”, or “just a promise.”

“Just a dog” brings into my life the very essence of friendship, trust, and pure unbridled joy.

 “Just a dog” brings out the compassion and patience that make me a better person.

Because of “just a dog” I will rise early, take long walks and look longingly to the future.

So, for me and folks like me, it’s not “just a dog” but an embodiment of all the hopes and dreams of the future, the fond memories of the past, and the pure joy of the moment.

“Just a dog” brings out what’s good in me and diverts my thoughts away from myself and the worries of the day. I hope that someday they can understand that it’s not “just a dog” but the thing that gives me humanity and keeps me from being “just a man” or “just a woman.”

So, the next time you hear the phrase “just a Dog”, just smile, because they “just don’t understand.”

                                                                ………………..

This was followed by another poem, written and read by Janet Wilkes, then the Intercessions were read by Barbara Gardner. There was an Introduction to the Act of Remembrance and then The Two Minute Silence:

“They shall not grow old as we that are left grow old; age shall not weary the.                      At the going down of the sun and in the morning, we will remember them.”

This was followed by The Laying of Wreaths on the Memorial.

I laid a wreath on behalf of POCA and the AIA, and it was wonderful to be joined by a Chelsea Pensioner Terry, Barbara Gardner (Founder of AIA) and Richard Ryder (President AIA). We were also joined by our dear friends from the Save the Asian Elephants organisation Duncan and Emanuela ( www.stae.org), and David Hill from Nowzad, (www.nowzad.com) who gave the main speech and kindly gave me his copy to include  here:

“Conflict zones are not only battlegrounds for humans, but also sadly for animals too. In the chaos of war, countless creatures suffer and are often forgotten amidst the human tragedy. From dogs used to detect explosives to horses and donkeys carrying supplies, animals play a crucial role, without choice risking their lives alongside their human counterparts. The Nowzad charity was founded by a former Royal Marine Commando, Pen Farthing from his own personal experience in Afghanistan. Whilst on troop patrol in 2006 within the town of Nowzad, Helmand Province, Pen rescued a stray dog from a vicious dogfight set up by the locals, sparking a passion to help the countless other animals caught in the conflict. The Nowzad charity now provides vital veterinary care, rescuing animals from dangerous situations, and finding loving homes for those in need, with our family of supporters right across the world.

Last year, under the endorsement of the Taliban, we were so proud to open Afghanistan’s first and only veterinary hospital and run the country’s first mobile veterinary clinic – taking in and treating injured dogs, cats, horses, donkeys and a range of wildlife, 24 hours a day.

More recently, Nowzad has extended its reach to Ukraine, a country devastated by war. We have a base in Lviv, from where we distribute vital aid and supplies to animal shelters and rescue groups in the hardest-hit areas. Nowzad is also working to provide veterinary training and support to local organizations, ensuring that animals receive the care they need, even in the midst of conflict. Nowzad’s work is a testament to the power of compassion and the belief tat all creatures deserve the change at a life without suffering and harm, even during a war.

Today we remember those animals who had no choice when war came.”

The service ended with the hymn ‘Just as I am’, followed by the Final Blessing by Rev Samantha.

Article by Natalia Doran (Trustee POCA)

This article, originally intended to be a review of Hugh Warwick’s recently published Cull of the Wild, turned out, in the process of writing, to be more of a response to the book, a response explicitly from the point of view of animal rights. In the Introduction to his book Hugh Warwick states that he wants to have “an honest conversation about conservation”. My own aim is to suggest what a next turn in this conversation might be.
Overall, the main message of the book, imbedded in the dramatic framework of the
author’s interviews and travels, and accompanied by the recounting of many interesting and useful facts, is that we sometimes have to kill animals in the name of conservation. The message does not so much come across, as creeps into your consciousness through repetition: we have to kill some animals, sad though it is – sometimes to prevent the extinction of local species, sometimes to protect other animals, whom we deem to have a better claim to the habitat.
Many examples of this type of conservation are given: hedgehogs in the Orkney Islands, who threaten wading birds; mink who are blamed for the struggles of water voles, rats in various situations, deer, grey squirrels – the list goes on. Hugh Warwick meets and interviews many people, most of whom are conservationists engaged in the killing of animals, but some of whom, most notably the ethologist Marc Bekoff and Professor Wayne Linklater, are opposed to killing as a matter of principle. While the inclusion of these dissenting voices makes for ethically sound journalism, the overarching narrative of the book gives the impression that the author’s sympathies are on the side of the killers. Most sections reporting interviews with the killers are rounded off with tacit agreement, in the spirit of, “Well, this is very sad, but it has to be done”. Whereas the sections reporting opposition to the killing are concluded with an implied disagreement or criticism, e.g. “It was with Wayne Linklater that I found some of the stickier territory”. The criticism is twofold. First of all, those who oppose killing are accused of being unwilling to consider the middle ground – in Hugh Warwick’s view, a clear failure. Which begs the question of why the goal of every debate should be the finding of the middle ground. It could equally, if not preferably, be the finding of the truth, wherever it may lie. The second criticism is that humanity’s responsibility for saving species from extinction is being shunned. Especially in the cases where humans introduced predator species into new habitats, Cull of the Wild considers it the responsibility of the human to set things right, even if it takes extensive killing to do so. This criticism is far-reaching, and is worth considering in more detail. The following four considerations may be relevant.

1. Biodiversity, species, individual.
   In writing the Cull of the Wild, the author gives himself a rather generous starter pack: biodiversity is a self-evident good and species are self-evidently worth preserving. These propositions, however, can be, and are, questioned. As the ethicist Andrew Linzey pointed out, the concept of biodiversity is philosophically vacuous – why should there be a certain number of species, and not another? After all, it does not seem to bother anyone that only Homo Sapiens is left, of the many Hominid species that once walked the earth. As long as that one human species behaves itself, it does not occur to anyone to bemoan the fact that it is just one. With non-human animals, however, the survival of the largest possible number of species becomes an absolutized good, justifying the most horrific acts of cruelty. Furthermore, the extinction of species is demonstrably a natural and inevitable process. Yes, we should do all in our power to make sure we do not cause the extinctions. (A parallel with the death of individuals is valid: it is inevitable and natural that individuals die, but we should not cause these deaths.) But to make preventing these extinctions into an absolute goal, leading to extensive “eco-cleansing”, is simply illogical. Closely connected with the above point is the consideration of the moral value of individuals versus the moral value of species. This is where the watershed between conservation and animal rights often occurs: conservation prioritizes species (resulting in individual lives being sacrificed for their preservation), whereas animal protection prioritizes individuals (resulting in opposition to the killing of individuals for the sake of conservation). At first sight these priorities seem to be a matter of elective preference. But this is not so. If we ask ourselves why animals are accorded moral consideration in the first place, we usually answer that it is because of their sentience, i.e. the fact that animals feel joy, fear, pain, etc. But sentience is something that is predicated of individuals, not species. It is the individuals that feel joy, fear and pain, not the species. It follows that the moral priority of individuals is correct, and killing individual animals in order to preserve species is an example of putting the moral cart before the horse.

2. Philosophical basis of the discussion.
   The sort of conservation, largely espoused by Hugh Warwick, that considers it acceptable to kill some animals to help others, usually makes an appeal to science. The legitimacy of such an appeal can be questioned. Does science actually dictate that some animals are killed in order to help others? Science gives us the facts, the raw material for decision making, but it does not dictate one course of action or another. For example, science can tell us that euthanizing every human over the age of 60 would solve the NHS crisis. But the decision to thus cull or spare the seniors would be made with the help of a different set of decision-making tools, namely the tools of philosophy in general and ethics in particular. For most of the narration of the book the reader is invited to consider only two ethical positions: deontology, the idea that the most important thing in decision-making is abiding by the rules of morality (“do not kill”, “do not steal”, etc.), and utilitarianism, a system in which decisions would be made on the basis of the consequences of your actions, classically, whether your actions would cause pleasure or pain to the largest number of individuals. Hugh Warwick explicitly adopts the utilitarian approach, and this leads to problems. The most obvious problem is the frequent misapplication of the actual utilitarian principle. The book often morphs into the idea of the end justifying the means: for example, the extensive use of the anticoagulant poison brodifacoum and the deliberate introduction of myxomatosis into the rabbit population are mentioned matter-of-factly in this spirit. This is not a legitimate application of the utilitarian principle, which should be about calculating the pain and pleasure that an action causes, and not about justifying any course of action by its result. But even when applied in the correct way, utilitarianism in conservation is problematic. Utilitarian calculation of pain and pleasure is, by definition, based on exact and complete data. But in conservation such data is hardly ever available to us. There are just too many factors to consider, and it is usually impossible to predict exactly who will be affected by a certain action, and how. Human interference in nature is famously prone to the law of unintended consequences. One example was provided by the author himself: the reintroduction of red kites in Oxfordshire was deemed a “great conservation success story” – until it turned out that the kites have a taste for lapwing chicks, a bird that was marked for VIP conservation status. And the name of these examples is legion. Since utilitarianism requires exact and complete data, and in conservation it can never be fully reliable, it is questionable whether utilitarianism is in fact the best guide for decision- making in this human activity. Furthermore, there are instances where utilitarianism in conservation becomes completely self- contradictory, leading to the justification of illegal practices that fly in the face of public morality. One example is the killing of hen harriers by gamekeepers – in the utilitarian calculation, this is justified, because a large number of grouse benefit, as well as curlews. An ethical approach that runs into such contradictions is hardly fit for purpose. It is only on page 259 out of 293 that the third option (actually, the first option of classical philosophy), namely virtue ethics, is mentioned, and, even then, it is mentioned in such a cursory and slanted way as to present it as merely a kind of ethical instrumentalism, i.e. being nice to animals in order to promote human virtue. This position misrepresents, or rather under-represents, virtue ethics. Virtue ethics does not rule out the use of deontological or utilitarian principles, but makes them subordinate to the ethically thinking subject. We act in accordance with who we are. It is the only realistic ethical stance, since the only thing we can fully control is our own reaction to a situation. Unlike the utilitarian stance, it does not rely on evidence that is in principle unavailable to us, nor does its application lead to obvious moral contradictions.

3. Logical error is dealing with causation.
   Hugh Warwick’s argument for killer conservation, often centers around the fact that it was the humans who introduced ‘problem species’ into the habitat in the first place. The conclusion is drawn that it is therefore the responsibility of the humans to remove the offending individuals, most often by killing them. But to consider that the solution to a problem consists in reversing its cause is a logical error. If the cause of our breaking a leg was falling down the mountain, the solution is not climbing back up the mountain. Environmental toothpaste cannot be squeezed back into the tube, and, even if animals do cause problems and we did bring them into the habitat, killing them does not remove our misdeed, but adds another type of misdeed to it.
4. Positive and negative moral obligations
   Killer conservation usually stems from a confusion in the understanding of our positive and negative moral obligations. It would therefore be useful to make these concepts explicit. In the most basic terms, positive moral obligations are the “do’s”, the things we should do, whereas negative moral obligations are the ‘don’ts’, the things we should not do. For example, if I have small children, I have a positive moral obligation to feed, house, educate them, etc. I also have a negative moral obligation not to harm them. In the case of children I meet in the street, I do not have the same positive moral obligations to provide for them. But I have exactly the same moral obligation not to harm them. It becomes clear that our positive moral obligations are, of necessity, limited by our resources, whereas our negative moral obligations are more or less universal. In the case of animals, when we take on moral obligations to help them, care should be taken not to take on positive responsibilities (to provide safety, etc., to further the survival of species) that are not necessarily our own, while ignoring negative moral imperatives not to harm, that should be universal. No one appointed us to police the environmental impact of other species. It would be a full-time job to control our own.

With these four considerations in mind, it appears that the case for killer conservation falls apart
logically, as well as being self-evidently cruel; the latter point being something that even the author of the Cull of the Wild himself admits. So why do it?

This is an excellent video from BBC Bitesize, which covers a wide range of animal protection issues. Does it matter how we treat animals? – KS3 Religious Studies – BBC Bitesize

It gives us great pleasure and an honour to announce that the accomplished Orthodox theologian Dr David Goodin, will join Pan Orthodox Concern for Animals as its Canadian representative. Dr. Goodin earned a PhD in Religious Studies from McGill University in the philosophy of religion, with a concentration in Patristic theology. Currently, he is a Professeur Associé at the Université Laval, Institut de Théologie Orthodoxe de Montréal. Research interests include theodicy and eco-theology with a specialization on the sacred forests of the Ethiopian Täwaḥədo tradition. He is the author of numerous academic books and articles, including Confronting Evil: Theodicy in the Eastern Patristic Tradition (Alexander Press, 2021). Originally from Miami, Florida, David K. Goodin now resides and teaches in Montreal, Quebec, Canada.

All reactions:

10Kelly Wright, Melchiades A Lozano and 8 others

The Beginning of the Ecclesiastical New Year 2024

To the Clergy, Monastics, and Faithful of the Orthodox Church in America,

My Beloved Children in the Lord,

Joyous feast and happy New Year!

Thou hast visited the earth and made it drunk; thou hast abundantly enriched it. The river of God is filled with waters; thou hast prepared their sustenance, for thus is the preparation thereof. 
                                        – Psalm 64:9

The world observes its civil New Year in the midst of the Northern Hemisphere’s winter, in the cold and dark of early January. Indeed, according to the ancient Roman reckoning of time, that period of the year was so bleak that it was practically acalendrical: March was originally the first month of the Roman calendar, and December the tenth and last, with those gloomy days of deep winter, our January and February, lying outside of normal social time.

In the Church, on the other hand, we observe our New Year at the height of harvest, in the season of greatest abundance: “Spring is beautiful, but autumn is plentiful,” to paraphrase a rustic Russian saying. This is reflected in the psalmody that we sing on this feast: “Thou shalt bless the crown of the year with thy goodness, and thy fields shall be filled with fatness” (Ps. 64:11).

“The river of God” – “thy fields.” These sayings remind us that the natural world, with all its bounty and beauty, is the creation of God, and it belongs to him. “The earth is the Lord’s, and the fullness thereof, the world and all that dwell therein” (Ps. 23:1). Man is placed in this world as its steward, not its ultimate master or owner, and the creation around us is given to us not as a right, but as a gift. Moreover, though we are given temporal dominion over our environment, the natural world, like all things that come from God, finds its truest meaning when it is offered back to God. We are called to be not just steward, but sacrificer, priest, taking what is given and offering it back to the Giver.

In this act of sacrifice—the sacrament, the mystery—we encounter and receive an even greater gift, the Giver himself. Creation, the superfluous work of God’s love, becomes the very means of encounter with God. In the greatest sacrament, the Eucharist, we offer up bread and wine—the bounty of God’s earth, the work of our hands in stewardship—and we receive back the Flesh and Blood of God himself.

Therefore, creation is holy, not because of some intrinsic quality, but because of its origin and its destiny: it comes from God and, when used properly, it is given back to God. Thus, as we celebrate the bounties of the natural world on this ecclesiastical New Year, properly ascribing thanks to God, we are also called to assess our stewardship over the natural world. We must ensure that we use all the good gifts of this world responsibly and moderately, not exploiting our stewardship or abusing our dominion.

I emphasize that this work of stewardship, though it has communal and social dimensions, is first and foremost the work of each human being, each Christian. Each of us is called to offer our environment, our work, our day-to-day, our spaces and places, our time, our very breath, back to God through virtue, generosity, thanksgiving, and prayer. We are, all of us and each of us, called to share our bounty, beautify our domain, and exercise prudent husbandry of the things entrusted to our care.

Thus, as we join in celebration of the New Year, reaping the harvest of the earth’s blessings, I pray that we always partake of nature’s extraordinary abundance with moderation and thanksgiving and generosity to others, properly exercising our role as priest and mediator—in and through Christ, the Great High Priest and true Mediator—offering up to God his own of his own, such that the very hills might be girded with joy and valleys cry aloud with the song of hymns (Ps 64:13).

To our great and everlasting God, who crowns the year with goodness and bounty, who by his power made the ages and yet rules forever, before and after and beyond all seasons and times, who is one in Trinity, Father, Son, and Holy Spirit: to him be all glory, thanks, and adoration, now and ever and unto ages of ages.

Wishing you all a blessed New Year and many blessed years to come,

Sincerely yours in Christ,

+Tikhon
Archbishop of Washington
Metropolitan of All America and Canada

† BARTHOLOMEW 
 By the Mercy of God 
Archbishop of Constantinople-New Rome and Ecumenical Patriarchate 
 To the Plenitude of the Church
Grace and Peace from the Creator, Our Lord and Savior Jesus Christ

Most reverend brother Hierarchs and beloved children in the Lord,

    Thirty-five whole years have lapsed since the Holy and Sacred Synod of the Ecumenical Patriarchate established September 1st, the Feast of the Indiction and opening of the ecclesiastical year, as a Day of Prayers for the Protection of the Natural Environment. This blessed initiative had a great resonance and borne bountiful fruit. The multidimensional ecological activities of the Holy Great Church of Christ today center around the phenomenon of climate change — or rather, the climate crisis — which has caused a “planetary state of emergency.”

    We appreciate the contribution of the environmental movements, the international agreements for the environment, the related engagement on the part of scientists with this problem, the contribution of environmental education, the ecological sensitivity and mobilization of countless people and especially representatives of the younger generation. However, we insist that what is needed is an axiological “Copernican turn,” a radical change of mentality globally, a substantial revision of the relationship between humankind and nature. Otherwise, we will continue to treat the catastrophic consequences of the ecological crisis, while leaving intact and active the roots of the problem.

    The environmental threat is a dimension of the extended crisis in contemporary civilization. In this sense, confronting the problem cannot be successful on the basis of the principles of the same civilization, of the rationale behind it, which created it in the first place. We have repeatedly expressed our conviction that churches and religions can contribute significantly to a vital spiritual and evaluative conversion for the sake of the future of humanity and the planet. Genuine religious faith dissolves the arrogance and titanism of humankind, inasmuch as it constitutes the embankment of its transformation into a “man-god,” who abolishes all standards, boundaries, and values, while declaring himself “the measure of all things” and instrumentalizing both his fellow human beings and nature for the satisfaction of his unquenchable needs and arbitrary pursuits.

    The centuries-long experience teaches us that, without an “Archimedean” spiritual and evaluative support, humanity cannot avoid the risks of a nihilistic “anthropologism.” This is the legacy of the classical spirit, as articulated by Plato through the principle that “God is the measure of all things for us” (Laws 716c). This understanding of humanity and its responsibility through its relationship with God is expressed through the Christian teaching about the creation of Adam “in the image of God” and “according to His likeness,” as well as about the assumption of human nature by the incarnate pre-eternal Word of God for our salvation and the renewal of all creation. The Christian faith recognizes the supreme value of humanity and creation alike. In this spirit, then, respect for the sacredness of the human person and the protection of the integrity of the “very good” creation are inseparable. Faith in the God of wisdom and love inspires and supports the creative forces of humankind, strengthening it in the face of challenges and trials, even when overcoming these appears humanly impossible.

    We have struggled and still strive for an inter-Orthodox and inter-Christian collaboration for the protection of humanity and creation, as well as for the introduction of this subject in interfaith dialogue and common actions of religions. Moreover, we particularly emphasize the need to understand that the contemporary ecological crisis impacts first and foremost the poorer inhabitants on earth. In the document of the Ecumenical Patriarchate, entitled “For the Life of the World: Toward a Social Ethos of the Orthodox Church,” this topic is underlined emphatically along with the essential concern of the Church in light of the consequences of climate change: “We must understand that serving our neighbor and preserving the natural environment are intimately and inseparably connected.  There is a close and indissoluble bond between our care of creation and our service to the body of Christ, just as there is between the economic conditions of the poor and the ecological conditions of the planet. Scientists tell us that those most egregiously harmed by the current ecological crisis will continue to be those who have the least.  This means that the issue of climate change is also an issue of social welfare and social justice.” (Paragraph 76)

    In conclusion, we wish you, most honorable brothers and most beloved children, a new ecclesiastical year full of divine blessings and productivity, invoking upon you all, through the intercession of Panagia Pammakaristos, whose wondrous and miraculous icon we honor and celebrate on this day and humbly venerate, the life-giving grace and boundless mercy of the Creator of all and God of wondrous things.  

        September 1, 2024

        † Bartholomew of Constantinople
        Fervent supplicant for all before God

We have great pleasure in announcing that His Eminence Metropolitan Serafim Kykotis of Zimbabwe and Angola has honored us by becoming one of our Patrons. His biography is below. You will see the His Eminence teaches love and compassion for all of God’s creatures and we are blessed to have him with us all.

His Eminence Metropolitan Seraphim of Zimbabwe and Angola

His Eminence, the Most Reverend Metropolitan Serafim Kykotis of Zimbabwe is the Archbishop of Zimbabwe and Angola and Exarch of Southern Africa (Zimbabwe, Angola), part of the Church of Alexandria. Prior to his assignment to Zimbabwe  and Angola, Archbishop Seraphim was Archbishop of Johannesburg and Archbishop of Kenya.

His Eminence Metropolitan Serafim Kykotis was born on February 2, 1961 in Galataria, Paphos. George knew that he wanted to serve God at an early age so, at the age of twelve years, he was accepted as a novice, with the name Seraphim, at the Monastery of Kykkos on the island of Cyprus (hence the surname Kykkotis). Besides from working with agriculture at the monastery, the young Seraphim was a very good student, first attending the Pan-Cypriot High School and then the Lyceum of Kykkos from which he graduated with honors in 1982.

On September 8, 1983, Seraphim was ordained a hierodeacon by Archbishop Chrysostomos of Nea Justiniana (1977–2006). He was then transferred from the Church of Cyprus to the Church of Greece under Archbishop Seraphim of Athens (1974–2004) in order to continue his education at the Theological School of the University of Athens, from which he graduated in 1987. During the period he attended the theological faculty, Hierodeacon Seraphim also served in Athens. Upon return to Kykkos in Cyprus, he served as Director of the Library of his Monastery.

From 1988 to 1991, Hierodeacon Seraphim continued his education in Great Britain, studying English and Patristics at Christ Church college in Canterbury and at the Universities of Oxford and Durham under His Eminence Kallistos (Ware)  then Bishop of Dioclea (1982–2007), Professor of Orthodox Theology at Oxford and Very Rev. Dr. George Dragas.

Metropolitan Serafim as ecologist he stresses that everything one has received from God must be given back, without corruption. For him, hunger and poverty in Africa are a result of our sins and selfishness. He emphasizes the important of ecological metanoia (repentance) from our ecological sins, by starting a new green way of life without polluting the creation of God. “Because Jesus Christ and the Holy Spirit are everywhere present and fill all things, this gives us a holy vision in which we recognize that the life of God exists in all things, everywhere in the world. We must have respect for all things in the creation and treat every living thing, every person, every animal, every bird, every tree and every leaf with love, care and respect. As Orthodox Christians we inspire others by living our Christian faith. This is also our most powerful way of teaching. The scriptures tell us many things about the right operation of the earth. As Orthodox Christians we must strive to fulfill all of the Biblical teachings. Today we realize that the best ecologists are the saints. They often tame wild animals, bring healing to people and the earth, and teach a gentle, kind and loving way toward all things.”

Ηe was elected Metropolitan of Kenya and Tanzania in 1997. In these countries today there are three Metropolis and five Bishoprics. He served also as the Dean of the Seminary of Nairobi “Archbishop Makarios III of Cyprus”. Later he was elected Metropolitan of Johannesburg and Pretoria-Tsuane (2001 -2010). Since 2010, he serves as Metropolitan of Zimbabwe and Angola. He is a Member of the Patriarchal Commission on Environment and Sustainable Development, he represents the Greek Orthodox Patriarchate and His Holiness Pope and Patriarch Theodoros II at the International Organizations, UN, AU and to WCC and All African Conference of Churches as well as at the official International Theological Dialogue of Orthodox and Anglicans. He is also member of the Central com. of the WCC and member of the new commission on Climate justice and sustainable Development of WCC

His Eminence observes his name day on January 2 in memory of Saint Seraphim of Sarov.

Climate change is already a harsh reality with global dimensions

July 8, 2024

Ecumenical Patriarch Bartholomew emphasized the necessity for unified
global efforts “regardless of geopolitical interests and other considerations” in a
video message screened last night at the Nisyros Dialogues. The event was
organized by the Georgios M. Mihalos Foundation and held under the auspices of
the President of the Hellenic Republic, Katerina Sakellaropoulou, and the Patriarch
himself.
Climate change is already a harsh reality with global dimensions and
implications, not a future scenario, the Ecumenical Patriarch emphasized,
highlighting the urgent need for immediate action.

Bartholomew stated that while taking small steps is important, it is
insufficient to address what may be the greatest threat to life on our planet.
He emphasized the urgency of effectively tackling the root causes of the crisis, not
just its effects. A transition from a focus on having to a focus on being is required
The Ecumenical Patriarch highlighted the spiritual and moral roots of the
ecological crisis and social problems. He noted that a significant aspect of this crisis
is that “humans, although aware of the consequences of their choices, continue to act
as if they did not know.” He stressed that “in the face of the ecological crisis,
humans mistakenly hope that nature will somehow overcome the ongoing
human-caused destruction and regenerate itself on its own.”
After acknowledging the presence of healthy reactions and promising
developments, including notable civil society initiatives, dynamic ecological
movements, scientific breakthroughs, political decisions made for the common
good, efforts to respect human dignity and the integrity of creation, and
advancements in environmental education, he highlighted the necessary changes that
must be made.
Beyond all this, the Ecumenical Patriarch emphasized that “a radical shift in
mindset and a fundamental reversal are required—a transition from a focus on
having to a focus on being, to an eco-friendly culture and to a culture of
solidarity.” The Ecumenical Patriarch stressed that spiritual forces, such as the major
religions, can and should contribute to these changes by harnessing their ecological,
social, and peace-building potential.

This article is an extract from The Orthodox TIMES
https://orthodoxtimes.com/ecumenical-patriarch-climate-change-is-already-a-harsh-reality-with-global-dimensions/

ABSTRACT

All responsible and reputable scientists agree that we are not reducing harmful GHG emissions fast enough to prevent devastating climate-induced catastrophes, such as extreme droughts, floods, and unstable climates. With this backdrop it is no wonder that we also hear of increasing anxiety, especially amongst the young, who feel hopeless in the face of the predicted catastrophe. Yet there is one highly empowering step that can result in a quick and consistent fall in harmful greenhouse gas emissions. The question to ask is, are individuals capable or smart enough to transition from the most harmful individual practice – the consumption of the meat/dairy diet – for the greater good?

INTRODUCTION

CONTEXT

Let me place this discussion in real-time context. Sicily is experiencing a severe drought due to a lack of winter rains, which has forced dozens of towns to ration water for both agriculture and residential consumption, with the risk to agriculture in Sicily being considered a “particular concern” by the EU’s crop monitoring service. Meanwhile, in the Po valley in northern Italy, rice farmers are still dealing with the impacts of a persistent drought that began in 2022 and devastated 7,500 hectares of rice fields last year alone. The Po Valley accounts for about 50% of the rice produced in the EU. These farmers have sought to diversify their crops in response to climate change because there simply isn’t enough water for their crop to be viable. The misuse of our water is an important point to remember in my discussion on climate and food insecurity.

HISTORICAL CONTEXT OF ANIMALS IN SOCIETY

In my book on Eastern Orthodoxy and Animal Suffering[1] I noted that the contemporary debate on the environment^[2] highlights how historical theological and philosophical anthropocentricism with its inherent separationist ethos, denied animals the capacity for language, rationality and self-awareness. This resulted in the refusal to extend justice, mercy, personhood and any form of rights to animals, which in turn, determined our relationships and treatment of them. Over time it became increasingly easy to view animals as disposable life and units of production, rather than sentient beings and creatures loved by God. This exploitation and abuse have reached epic proportions since the second world war, as most animals are now produced in the intensive farming system, which as numerous research papers have proven, produces distortions of the animal’s true physiology, and leads to immense physical and psychological suffering because of mutilations, deprivation, and downright cruelty.  Natural behaviours and flourishing were and still are, overridden in favour of increased financial profit and cheap food.

More recently, Ethology has challenged the flawed philosophical and theological views that these abilities were unique to human beings. Informed opinion, which includes senior Orthodox theologians and philosophers such as Zizioulas and Ware, now accept that any differences are a matter of degree rather than absence. In addition, there is overwhelming scientific evidence that increasing numbers of species are sentient beings, who suffer physical pain, psychological distress, and are capable of joy and self-awareness. Legally, animals are still categorized as property although this is now being challenged in courts across the world.

The combination of these historical factors and mindset has led to the immense suffering of God’s non-human creation and resulted in far-reaching consequences for humans and the wider environment, such as water contamination, misuse and overuse, soil degradation and loss, and numerous environmental disasters. Increasingly, scientists in many disciplines recognize that our misuse and exploitation of animals is an important factor in GHG emissions, food and water insecurity, and climate instability. So why does this continue?

FAKE NEWS – DISINFORMATION AND MISDIRECTION

Much of the debate on climate change/instability has centered around the use of fossil fuels for energy, and the waste products of Carbon Dioxide and Methane. The world, in the form of COP treaties, agree on the urgent need for rapid reductions in GHG emissions by transitioning away from fossil fuels to renewable/green forms of energy. Like most of us, I cannot build, nor afford to buy solar panels, build a wind-turbine or nuclear power station, or create other green-energy technologies. We rely on the energy companies, and our governments, to do this on our behalf. Some governments, including my own, are helping individuals by placing caps on the cost of energy, and the energy companies in turn are recompensed by the governments. Yet the revenue for this compensation comes from citizens’ taxes, so we end up paying the energy companies in one way or another. Unfortunately for us and other life-forms on this planet, this deeply flawed process has not, and will not, motivate the energy companies to transition to cleaner energy technologies, or to do so more quickly than is currently the case. As a result, harmful greenhouse gas emissions continue to rise.

The equally harmful animal-based diet, however, has received far less attention until quite recently. Nonetheless, both issues have hit the same problem of the vested interests, who use the Tobacco industry’s effective disinformation and misdirection campaign methods, to perpetuate their lucrative yet very harmful businesses. Their refusal to make significant changes to our energy or food systems, brings these problems back to individuals to make changes in their lifestyles and eating habits to mitigate the looming disaster of the predicted Hot-House Earth scenario, the now 2.4 degrees rise in global temperature posited last week, climate instability and food insecurity.

The acceptance of this situation indicates that our governments are more concerned with short-term thinking that prioritises their re-election and short-term biased fiscal systems that favour the few, rather than in reorientating our economies and food production systems to save the lives of their citizens, and the myriad of other species on this planet. Increasingly more people recognise this fact, and various forms of climate anxiety are increasing.

CLIMATE ANXIETY

In their excellent chapter in one of my two books on Climate Crisis and Creation Care[3], Van Susteren and Al-Delany discuss the psychological impacts of climate change. They inform us that all the losses associated with climate change carry with them an emotional toll. They outline the psychological, physiological, and psychosocial impacts of extreme weather events under specific headings such as, wildfires, violent storms and floods, summer heatwaves and drought, sea level rise, new disease threats, air pollution, vulnerable populations, and the processing of disasters. They clearly state that the medical profession is not ready for what is to come, and I suggest that we can make the same charge against our governments, and civil society in general. They also draw our attention to increased violence, much of which can be explained by unaddressed anxiety emanating from fears of impotence and vulnerability.

They explain that denial and inaction on climate-related issues is an attempt to try to control such fears, which only exacerbates the situation. What is needed, they state, is activism and now.

ACTIVISM

In his chapter in the same book on Creation Care, Miller discusses the social role of religions in the climate emergency and advocates the ‘see-judge-act’ model of Catholic social action. He states that ‘all institutions, including religious communities on the local, national, and international level must be open to thinking and acting in unprecedented ways.’ In his section ‘Living in Denial, Living a Lie,’ he offers studies that buttress the science of Van Susteren and Al-Dilany mentioned earlier, when discussing the double reality that arises from the avoidance of discussing ‘truths’ which make others feel ‘guilty, fearful and helpless.’ He argues that in so doing, we are essentially supporting the very systems that perpetuate the evils against God’s creation.

These past few years have seen the rise of student activism and groups like Extinction and Animal Rebellion and XR Elders. Many, including Miller, advocate non-violent direct action by religious groups. However, in response to this type of direct action, the British government at least, are looking at ways to limit legitimate protests, with the dangers to our freedom and liberty becoming increasingly obvious. It is not difficult to predict the banning of these types of protests as various elements of society take to the streets, just as they were doing pre Covid, demanding greater and faster action on climate instability. Such confrontations will be manipulated by malign forces/governments, with the almost inevitable outcome of increased levels of violence.

The question to ask here is what changes are available to us and once identified, will we be willing to make the necessary changes?  Last week a study from Ireland identified that whilst most citizens were concerned about climate change, they did not want to give up their cars, and saw no connection between climate change and their dietary choices. Yet there is a wealth of scientific evidence from numerous disciplines that indicate that by reducing or eliminating meat and dairy from their diets, individuals can produce meaningful reductions in GHG emissions and increase water and food security, without any confrontation or violence. The question remains as to whether we are smart enough to do so.

DIETARY CHOICES

Essentially at this stage in the climate crisis, we have a numbers and efficiency issue. Despite numerous scientific and UN reports consistently informing us that a significant reduction in animal numbers, as a direct result in the reduction of meat/dairy consumption, is a highly effective way of tackling climate change, water depletion and environmental destruction, animal numbers continue to rise. Hundreds of millions of animals are raised, processed, and transported around the globe each year. Such numbers require huge amounts of land for food, most of the world’s water, and vast amounts of energy to produce, process, and transport them.

In efficiency terms, the use of grain and other human-edible food for non-human animal food, reduces the global food balance as livestock inefficiently convert grain into meat and milk. According to the FAO, they convert the carbohydrates and protein contained in grain into a smaller quantity of energy and protein than humans could have gained by directly consuming the grain. These figures are not insignificant and you would not run your family finances in this way. For example, for every 100 calories of human-edible cereals fed to animals, only 17-30 calories i.e., less than one third of the original potential energy, enter the human food chain, and for every 100 grams of grain protein fed to animals, just 43 grams – less than half, enter the human food chain as meat or milk. Similarly, 70 per cent of the wild fish used in animal feeds could instead be eaten directly by humans. The evidence is clear – the less animals we eat, the quicker we will reduce GHG emissions, the overuse of water, the destruction of our forests for grazing land and the depletion of the soil.

The alternative vegetarian/vegan diets are the opposite in all regards. They are economically viable and physically and psychologically beneficial, for they will also reduce our level of anxiety, as they facilitate some form of control and achievable goal at reducing climate instability. They are also entirely possible to follow without violence, conflict, or danger. This will however require an element of sacrifice for an unspecified period and herein lies its flaw.

If we look across the globe at the wars and the suffering that exists, we see a high level of avoidance strategies and tokenism by the richer countries and large corporations, but not only them, by us also. We refuse to make significant changes to adequately deal with the plight of the suffering poor, the suffering animals, and the suffering environment. This is not a surprise for we humans are not generally known for our altruism, but for our arrogance and greed. Norman Russel’s work on early Monasticism found that gluttony was a constant problem and remains so in wider society until today.

The fact that many ascetics were and are vegan/vegetarian ought to remind us of God’s original dietary choice and thus the most appropriate dietary path to follow. It is important to remember that whilst God gave us the dispensation to eat meat, it was just that. He does not command or force us to do so; we retain the freedom to follow God’s original dietary choice for us. It is also important to remember that whilst we may not be killing or rearing the animals in inhumane ways, by our choice/demand for cheap animal-based food products, we are part of the reason why such practices and processes exist and continue.

For those who can do so, and in the richer nations this is most of us, this simple, single action would result in saving the lives of billions of people, other species, ecosystems and resources like water and productive soil. One would like to think that if we were as smart or rational as Aristotle and his ilk would have us believe, we would eagerly grasp this nonviolent, achievable, and effective opportunity but I am not convinced that we will.

A NEW VISION IS THEREFORE NEEDED = EXTENDING JUSTICE, COMPASSION, LOVE

Faith groups can provide an alternative voice and vision for the future where the entire world is viewed as interconnected, delicately balanced, and sacred. They can offer a practical holistic approach, which includes spiritual and ethical guidance on the link between climate change, a flourishing creation, and socially responsible goals for a more balanced and just world. A vision that replaces the existing damaging energy and food production models with an integrated, regenerative, and distributive system that focuses on the intrinsic value and well-being of all created beings working in harmony and balance, and importantly, one that works for all and at ground level. The question of whether we will do so however remains. To end this lecture, I turn directly to each of you. Have you been convinced by my arguments? I suggest to you that if you are not, it is unlikely that enough people will make the necessary dietary transition to combat climate instability and social breakdown in the time left available to us, and the consequences of that is becoming increasingly obvious to all who have ears to hear and eyes to see.

[1] Eastern Orthodox Theology and Animal Suffering: Ancient Voices in Modern Theology. (Cambridge Scholars Publishing 2018)

https://www.cambridgescholars.com/product/978-1-5275-1602-1

^[2] Arguably, the contemporary non-Orthodox debate on the Church’s responsibility for the environmental crisis began with White’s article in 1967 “The Historical Roots of Our Ecological Crisis.”

[3] Climate Crisis and Creation Care: Historical Perspectives, Ecological Integrity and Justice

https://www.cambridgescholars.com/product/978-1-5275-7420-5

Climate Crisis and Sustainable Creaturely Care: Integrated Theology, Governance and Justice https://www.cambridgescholars.com/product/978-1-5275-7421-2