The Feast of the Indiction and the Day of Environmental Protection at the Ecumenical Patriarchate

 

With great splendor, according to centuries-old ecclesiastical order and tradition, on Sunday, September 1, at the Ecumenical Patriarchate, was celebrated the Indiction -- the ecclesiastical new year -- and the Synaxis in honor of the Most Holy Theotokos of Pammakaristos, the venerable icon of which is kept in the venerable Patriarchal Church. This day has been dedicated since 1989 to prayer for the protection of the natural environment.

The Message of the Ecumenical Patriarch


In his message, the Ecumenical Patriarch made a special reference to it being the 30th anniversary since the Holy Church of Christ the Great established the Feast of the Indication as “the day of environmental protection.” He recalled that in the framework of his initiative, the Ecumenical Patriarchate addressed not only the Orthodox faithful, but all Christians and representatives of other religions, political leaders, environmentalists and other scholars, intellectuals and all human beings.

“The ecological activities of the Ecumenical Patriarchate served as the inspiration for theology to advance prominently the truth of Christian anthropology and cosmology, the Eucharistic worldview and treatment of creation, along with the spirit of Orthodox asceticism as the basis for understanding the reason for and response to the ecological crisis,” His All-Holiness pointed out in his message, and elsewhere he noted:

“The interest of the Ecumenical Patriarchate for the protection of creation did not arise as a reaction to or as a result of the contemporary ecological crisis. The latter was simply the motivation and occasion for the Church to express, develop, proclaim and promote its environmentally-friendly principles. The foundation of the Church’s undiminished concern for the natural environment lies in its ecclesiological identity and theology. Respect and care for creation are a dimension of our faith, the content of our life in the Church and as the Church. The very life of the Church is ‘an experienced ecology,’ an applied respect and care for creation, and the source of its environmental activities. In essence, the interest of the Church for the protection of the environment is the extension of the Holy Eucharist in all dimensions of its relationship to the world. The liturgical life of the Church, the ascetic ethos, pastoral service and experience of the cross and resurrection by the faithful, the unquenchable desire for eternity: all of these comprise a communion of persons for which the natural reality cannot be reduced to an object or useful matter to meet the needs of an individual or humanity; by contrast, this reality is considered as an act, deed the handiwork of a personal God, who calls us to respect and protect it, thereby rendering us His ‘coworkers,’ ‘stewards,’ ‘guardians,’ and ‘priests’ of creation in order to cultivate a Eucharistic relationship with it."

The Ecumenical Patriarch emphasized that the ecological crisis reveals that our world comprises an integral whole, that our problems are global and shared.

“In order to meet these challenges, we require a multilayered mobilization, a common accord, direction and action. It is inconceivable for humankind to recognize the severity of the problem and yet continue to behave in oblivion. While in recent decades the dominant model of economic development in the context of globalization – highlighting the fetishism of financial markers and magnification of financial profit – has exacerbated ecological and economic problems, the notion still prevails widely that ‘there is no other alternative’ and that not conforming to the rigid validity logic of the world’s economy will lead to unbridled social and financial situations. Thus, any alternative forms of development, along with the power of social solidarity and justice, are overlooked and undermined. 

“For our part, however, we are obliged to assume greater measures for the application of the ecological and social consequences of our faith. It is extremely vital that our archdioceses and metropolises, as well as many of our parishes and sacred monasteries, have fostered initiatives and activities for the protection of the environment, but also various programs of ecological education. We should pay special attention to the Christian formation of our youth, so that it may function as an area of cultivation and development of an ecological ethos and solidarity. Childhood and adolescence are particularly susceptible life phases for ecological and social responsiveness. Aware of the urgency of environmental education, the Ecumenical Patriarchate devoted the Third in its series of international Halki Summits to the subject of ‘Theological Education and Ecological Awareness’ (Istanbul, May 31st to June 4th, 2019) with a view to incorporating ecology and environmental awareness into programs and curricula of theological schools and seminaries. The solution to the great challenges of our world is unattainable without spiritual orientation."

The celebration of the Indiction

On September 1st the Ecumenical Patriarch celebrated the Divine Liturgy, held at the Patriarchal Church, and concelebrated by a large number of Hierarchs.


Accompanied by Hierarchs of Throne, the Archbishop Anthidonos Nektarios, “Epitropos” of the Holy Sepulcher in Istanbul, clergy, monks and nuns, Archons of the Holy Great Church of Christ, the Ambassador of Greece to Ankara, Mr. Petros Mavroidis, the Consul General of Ukraine in Istanbul,Oleksandr Gaman, and faithful from Istanbul, Greece and other countries.

At the end the established rite of the Indiction was held, in which the Ecumenical Patriarch read the prayer of the blessing of the new Indiction. He then signed the relevant text in the “Codex” of the Great Church, and it was subsequently signed by all the concelebrating Hierarchs.

The Ecumenical Patriarch then blessed the faithful with holy water and gave them his good wishes for the new ecclesiastical year.

Source: Communications Department - Greek Orthodox Archdiocese of America 

The Full Text of the Encyclical of our Ecumenical Patriarch Bartholomew regarding the importance of ecological education.

Prot. No. 582

✠ B A R T H O L O M E W 
By God’s Mercy 
Archbishop of Constantinople-New Rome and Ecumenical Patriarch 
To All the Plenitude of the Church 
Grace, Peace and Mercy from the Maker of All Creation 
Our Lord, God and Savior Jesus Christ

Dearest brother Hierarchs and beloved children in the Lord,

With the goodness and grace of the all-bountiful God, today marks the 30th anniversary since the Holy Great Church of Christ established the feast of Indiction and first day of the ecclesiastical year as “the day of environmental protection.” We did not only address our Orthodox faithful, nor again just Christian believer or even representatives of other religions, but also political leaders, environmentalists and other scientists, as well as intellectuals and all people of good will, seeking their contribution.    

The ecological activities of the Ecumenical Patriarchate served as the inspiration for theology to advance prominently the truth of Christian anthropology and cosmology, the Eucharistic worldview and treatment of creation, along with the spirit of Orthodox asceticism as the basis for understanding the reason for and response to the ecological crisis. The bibliography related to theological ecology or ecological theology is extensive and on the whole constitutes an admirable Orthodox witness before the major challenges of contemporary humanity and earthly life. Concern for the ecological crisis and for the global dimensions and consequences of sin – of this alienating internal “reversal of values” in humankind – brought to the surface the connection between ecological and social issues as well as for the need to address them jointly. Mobilizing forces for the protection of the integrity of creation and for social justice are interconnected and inseparable actions.    

The interest of the Ecumenical Patriarchate for the protection of creation did not arise as a reaction to or as a result of the contemporary ecological crisis. The latter was simply the motivation and occasion for the Church to express, develop, proclaim and promote its environmentally-friendly principles. The foundation of the Church’s undiminished concern for the natural environment lies in its ecclesiological identity and theology. Respect and care for creation are a dimension of our faith, the content of our life in the Church and as the Church. The very life of the Church is “an experienced ecology,” an applied respect and care for creation, and the source of its environmental activities. In essence, the interest of the Church for the protection of the environment is the extension of the Holy Eucharist in all dimensions of its relationship to the world. The liturgical life of the Church, the ascetic ethos, pastoral service and experience of the cross and resurrection by the faithful, the unquenchable desire for eternity: all of these comprise a communion of persons for which the natural reality cannot be reduced to an object or useful matter to meet the needs of an individual or humanity; by contrast, this reality is considered as an act, deed the handiwork of a personal God, who calls us to respect and protect it, thereby rendering us His “coworkers,” “stewards,” “guardians,” and “priests” of creation in order to cultivate a Eucharistic relationship with it.    

Care for the natural environment is not an added activity, but an essential expression of church life. It does not have a secular, but rather a purely ecclesiastical character. It is a “liturgical ministry.” All of the initiatives and activities of the Church are “applied ecclesiology.” In this sense, theological ecology does not merely refer to the development of an ecological awareness or the response to ecological problems on the basis of the principles of Christian anthropology and cosmology. On the contrary, it involves the renewal of the whole creation in Christ, just as this is realized and experienced in the Holy Eucharist, which is an image and foretaste of the eschatological fullness of the Divine Economy in the doxological wholeness and luminous splendor of the heavenly kingdom.

Most honorable brothers and most precious children in the Lord,    

The ecological crisis reveals that our world comprises an integral whole, that our problems are global and shared. In order to meet these challenges, we require a multilayered mobilization, a common accord, direction and action. It is inconceivable for humankind to recognize the severity of the problem and yet continue to behave in oblivion. While in recent decades the dominant model of economic development in the context of globalization – highlighting the fetishism of financial markers and magnification of financial profit – has exacerbated ecological and economic problems, the notion still prevails widely that “there is no other alternative” and that not conforming to the rigid validity logic of the world’s economy will lead to unbridled social and financial situations. Thus, any alternative forms of development, along with the power of social solidarity and justice, are overlooked and undermined.  

For our part, however, we are obliged to assume greater measures for the application of the ecological and social consequences of our faith. It is extremely vital that our archdioceses and metropolises, as well as many of our parishes and sacred monasteries, have fostered initiatives and activities for the protection of the environment, but also various programs of ecological education. We should pay special attention to the Christian formation of our youth, so that it may function as an area of cultivation and development of an ecological ethos and solidarity. Childhood and adolescence are particularly susceptible life phases for ecological and social responsiveness. Aware of the urgency of environmental education, the Ecumenical Patriarchate devoted the Third in its series of international Halki Summits to the subject of “Theological Education and Ecological Awareness” (Istanbul, May 31st to June 4th, 2019) with a view to incorporating ecology and environmental awareness into programs and curricula of theological schools and seminaries. The solution to the great challenges of our world is unattainable without spiritual orientation.

In conclusion, then, we wish all of you a favorable and blessed ecclesiastical year, filled with works pleasing to God. We invite the radiant children of the Mother Church throughout the world to pray for the integrity of creation, to be sustainable and charitable in every aspect of their lives, to strive for the protection of the natural environment, as well as the promotion of peace and justice. And we proclaim once more the truth that there can be no genuine progress, when the “very good” creation and the human person made in the image and likeness of God suffer. Finally, through the intercession of the first-among-the-saints Theotokos Pammakaristos, we invoke upon you the life-giving grace and boundless mercy of the Creator and Provider of all.

September 1, 2019
+Bartholomew of Constantinople
Your fervent supplicant before God

 

Ἀριθμ. Πρωτ. 582
 
† Β Α Ρ Θ Ο Λ Ο Μ Α Ι Ο Σ
ΕΛΕΩι ΘΕΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΣ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΩΣ
ΝΕΑΣ ΡΩΜΗΣ ΚΑΙ ΟΙΚΟΥΜΕΝΙΚΟΣ ΠΑΤΡΙΑΡΧΗΣ
ΠΑΝΤΙ Τῼ ΠΛΗΡΩΜΑΤΙ ΤΗΣ ΕΚΚΛΗΣΙΑΣ ΧΑΡΙΝ, ΕΙΡΗΝΗΝ ΚΑΙ ΕΛΕΟΣ
ΠΑΡΑ ΤΟΥ ΔΗΜΙΟΥΡΓΟΥ ΠΑΣΗΣ ΤΗΣ ΚΤΙΣΕΩΣ
ΚΥΡΙΟΥ ΚΑΙ ΘΕΟΥ ΚΑΙ ΣΩΤΗΡΟΣ ΗΜΩΝ ΙΗΣΟΥ ΧΡΙΣΤΟΥ
 
Προσφιλεῖς ἀδελφοί Ἱεράρχαι καί τέκνα ἐν Κυρίῳ ἀγαπητά,
 
Εὐδοκίᾳ καί χάριτι τοῦ πανδώρου Θεοῦ συμπληροῦνται σήμερον 30 ἔτη ἀπό τῆς καθιερώσεως ὑπό τῆς Ἁγίας τοῦ Χριστοῦ Μεγάλης Ἐκκλησίας τῆς ἑορτῆς τῆς Ἰνδίκτου καί πρώτης ἡμέρας τοῦ ἐκκλησιαστικοῦ ἔτους ὡς «Ἡμέρας προστασίας τοῦ περιβάλλοντος». Ἡ εὐλογημένη αὕτη πρωτοβουλία ἔσχε δαψιλῆ καρποφορίαν. Δέν ἀπηυθύνθημεν μόνον πρός τούς ὀρθοδόξους πιστούς, οὔτε μόνον πρός τούς χριστιανούς ἤ τούς ἐκπροσώπους ἄλλων θρησκειῶν, ἀλλά καί πρός πολιτικάς προσωπικότητας, πρός περιβαλλοντολόγους καί ἄλλους ἐπιστήμονας, πρός τούς διανοουμένους καί κάθε ἄνθρωπον καλῆς θελήσεως, ἐπιζητοῦντες τήν συμβολήν των.
 
Αἱ περιβαλλοντικαί δράσεις τοῦ Οἰκουμενικοῦ Πατριαρχείου ἐλειτούργησαν ὡς ἔναυσμα διά τήν θεολογίαν, νά προβάλῃ μέ ἔμφασιν τήν ἀλήθειαν τῆς χριστιανικῆς ἀνθρωπολογίας καί κοσμολογίας, τήν εὐχαριστιακήν θεώρησιν καί χρῆσιν τῆς δημιουργίας καί τό πνεῦμα τοῦ ὀρθοδόξου ἀσκητισμοῦ ὡς βάσιν διά τήν κατανόησιν τῶν αἰτίων καί ἀντιμετώπισιν τοῦ οἰκολογικοῦ προβλήματος. Ἡ σχετική μέ τήν θεολογικήν οἰκολογίαν ἤ οἰκολογικήν θεολογίαν βιβλιογραφία εἶναι ἐκτενεστάτη καί συγκροτεῖ ἐν τῷ συνόλῳ της ἀξιόλογον ὀρθόδοξον μαρτυρίαν ἔναντι μιᾶς ἐκ τῶν μεγαλυτέρων προκλήσεων διά τήν σύγχρονον ἀνθρωπότητα καί τήν ζωήν ἐπί τῆς γῆς. Ἡ ἐνασχόλησις μέ τό οἰκολογικόν πρόβλημα καί τάς κοσμολογικάς διαστάσεις καί ἐπιπτώσεις τῆς ἁμαρτίας, αὐτῆς τῆς ἀλλοτριωτικῆς ἐσωτερικῆς «ἀνατροπῆς ἀξιῶν» εἰς τόν ἄνθρωπον, ἔφερεν εἰς τό προσκήνιον τήν συνάφειαν περιβαλλοντικῶν καί κοινωνικῶν προβλημάτων καί τήν ἀνάγκην κοινῆς προσεγγίσεώς των. Στράτευσις διά τήν προστασίαν τῆς ἀκεραιότητος τῆς δημιουργίας καί διά τήν κοινωνικήν δικαιοσύνην εἶναι δράσεις ἀλληλένδετοι καί ἀδιαίρετοι.
 
Τό ἐνδιαφέρον τοῦ Οἰκουμενικοῦ Πατριαρχείου διά τήν προστασίαν τῆς κτίσεως δέν ἐγεννήθη ὡς ἀντίδρασις εἰς τήν σύγχρονον οἰκολογικήν κρίσιν, δέν εἶναι δημιούργημά της. Αὐτή ἦτο ἁπλῶς ἡ ἀφορμή καί ἡ εὐκαιρία διά νά ἐκφράσῃ, νά ἀναπτύξῃ, νά διακηρύξῃ καί νά προβάλῃ ἡ Ἐκκλησία τάς οἰκοφιλικάς ἀρχάς της. Θεμέλιον τῆς ἀδιαπτώτου μερίμνης τῆς Ἐκκλησίας διά τό φυσικόν περιβάλλον εἶναι αὐτή αὕτη ἡ ἐκκλησιολογική ταυτότης καί ἡ θεολογία της. Ὁ σεβασμός καί ἡ προστασία τῆς κτίσεως εἶναι διάστασις τῆς πίστεώς μας, περιεχόμενον τῆς ζωῆς μας ἐν Ἐκκλησίᾳ καί ὡς Ἐκκλησίας. Ἡ ἰδία ἡ ζωή τῆς Ἐκκλησίας εἶναι «βιωμένη οἰκολογία», ἔμπρακτος σεβασμός καί μέριμνα διά τήν δημιουργίαν καί πηγή τῶν οἰκολογικῶν δραστηριοτήτων της. Κατ᾿ οὐσίαν, τό ἐνδιαφέρον τῆς Ἐκκλησίας διά τήν προστασίαν τῆς κτίσεως εἶναι προέκτασις τῆς Θείας Εὐχαριστίας εἰς ὅλας τάς διαστάσεις τῆς σχέσεώς της μέ τόν κόσμον. Ἡ λειτουργική ζωή τῆς Ἐκκλησίας, τό ἀσκητικόν ἦθος, ἡ ποιμαντική διακονία, ἡ σταυροαναστάσιμος βιοτή τῶν πιστῶν, ὁ ἄσβεστος πόθος τῆς αἰωνιότητος, συγκροτοῦν μίαν κοινωνίαν προσώπων διά τήν ὁποίαν ἡ φυσική πραγματικότης δέν εἶναι ἀντικείμενον, χρηστικόν ὑλικόν διά τήν κάλυψιν τῶν ἀναγκῶν τοῦ ἀτόμου καί τῆς ἀνθρωπότητος, ἀλλά ἐνέργημα, πεπραγμένον, δημιούργημα τοῦ προσωπικοῦ Θεοῦ, ὁ ὁποῖος μᾶς καλεῖ νά τό σεβασθῶμεν καί νά τό προστατεύσωμεν, καθιστάμενοι «συνεργοί» αὐτοῦ, «οἰκονόμοι», «φύλακες», καί «ἱερεῖς» τῆς δημιουργίας, νά καλλιεργήσωμεν εὐχαριστιακήν σχέσιν μέ τήν κτίσιν.
 
Ἡ μέριμνα διά τό φυσικόν περιβάλλον δέν εἶναι μία πρόσθετος δραστηριότης εἰς τήν ἐκκλησιαστικήν ζωήν, ἀλλά οὐσιαστική ἔκφρασις αὐτῆς. Δέν ἔχει κοσμικόν, ἀλλά ἀμιγῆ ἐκκλησιαστικόν χαρακτῆρα, εἶναι «λειτουργική διακονία». Ὅλαι αἱ πρωτοβουλίαι καί αἱ δράσεις τῆς Ἐκκλησίας εἶναι «ἐφηρμοσμένη ἐκκλησιολογία». Ἐν τῷ πνεύματι τούτῳ, ἡ θεολογική οἰκολογία δέν ἀναφέρεται μόνον εἰς τήν ἀνάπτυξιν οἰκολογικῆς εὐαισθησίας καί εἰς τήν ἀντιμετώπισιν τῶν περιβαλλοντικῶν προβλημάτων ἐπί τῇ βάσει τῶν ἀρχῶν τῆς χριστιανικῆς ἀνθρωπολογίας καί κοσμολογίας, ἀλλά ἐπεκτείνεται εἰς τήν ἐν Χριστῷ ἀνακαίνισιν συμπάσης τῆς κτίσεως, ὅπως αὐτή πραγματώνεται καί βιοῦται ἐν τῇ Θείᾳ Εὐχαριστίᾳ, ὡς εἰκόνι καί προγεύσει τῆς ἐσχατολογικῆς πληρώσεως τῆς Θείας Οἰκονομίας ἐν τῇ δοξολογικῇ πληρότητι καί φωτοχυσίᾳ τῆς Βασιλείας τοῦ Θεοῦ.
 
Τιμιώτατοι ἀδελφοί καί προσφιλέστατα τέκνα ἐν Κυρίῳ,
 
Τό οἰκολογικόν πρόβλημα ἀποκαλύπτει ὅτι ὁ κόσμος μας ἀποτελεῖ ἑνότητα, ὅτι τά προβλήματά μας εἶναι παγκόσμια καί κοινά. Διά τήν ἀντιμετώπισιν τῶν κινδύνων ἀπαιτεῖται πολύπλευρος κινητοποίησις, σύγκλισις, συμπόρευσις, σύμπραξις. Εἶναι ἀδιανόητον, ἡ ἀνθρωπότης νά γνωρίζῃ τήν σοβαρότητα τοῦ προβλήματος καί νά συνεχίζῃ νά συμπεριφέρεται ὡς νά μή ἐγνώριζεν. Ἐνῷ κατά τάς τελευταίας δεκαετίας, τό κυρίαρχον πρότυπον οἰκονομικῆς ἀναπτύξεως ἐν τῷ πλαισίῳ τῆς παγκοσμιοποιήσεως, μέ πρόσημον τόν φετιχισμόν τῶν οἰκονομικῶν δεικτῶν καί τήν μεγιστοποίησιν τοῦ κέρδους, ὤξυνε τά οἰκολογικά καί κοινωνικά προβλήματα, ἐξακολουθεῖ νά κυριαρχῇ εὐρέως ἡ ἄποψις ὅτι «δέν ὑπάρχει ἄλλη ἐναλλακτική ἐπιλογή» καί ὅτι ἡ μή συμμόρφωσις πρός τήν ἄτεγκτον νομοτέλειαν τῆς οἰκονομίας θά ὁδηγήσῃ εἰς ἀνεξελέγκτους κοινωνικάς καί οἰκονομικάς καταστάσεις. Τοιουτοτρόπως, ἀγνοοῦνται καί δυσφημίζονται αἱ ἐναλλακτικαί μορφαί ἀναπτύξεως καί ἡ ἰσχύς τῆς κοινωνικῆς ἀλληλεγγύης καί τῆς δικαιοσύνης.
 
Ἡμεῖς ὀφείλομεν νά δραστηριοποιηθῶμεν ἔτι περαιτέρω διά τήν ἐφαρμογήν ἐν τῇ πράξει τῶν οἰκολογικῶν καί κοινωνικῶν συνεπειῶν τῆς πίστεώς μας. Εἶναι ἐξόχως σημαντικόν ὅτι αἱ καθ᾿ ἡμᾶς ἀρχιεπισκοπαί καί μητροπόλεις, πολλαί ἐνορίαι καί ἱεραί Μοναί, ἔχουν ἀναπτύξει οἰκολογικάς πρωτοβουλίας καί πρακτικάς διά τήν προστασίαν τοῦ περιβάλλοντος, καί ποικίλα προγράμματα περιβαλλοντικῆς ἀγωγῆς. Πρέπει νά δοθῇ ἰδιαιτέρα ἔμφασις εἰς τήν ἐν Χριστῷ διαπαιδαγώγησιν τῶν νέων, ὥστε αὕτη νά λειτουργῇ ὡς χῶρος καλλιεργείας καί ἀναπτύξεως οἰκολογικοῦ ἤθους καί ἀλληλεγγύης. Ἡ παιδική καί ἡ ἐφηβική ἡλικία ἀποτελοῦν ἰδιαιτέρως εὐνοϊκάς περιόδους τῆς ζωῆς τοῦ ἀνθρώπου δι᾿ οἰκολογικήν καί κοινωνικήν εὐαισθητοποίησιν. Τό Οἰκουμενικόν Πατριαρχεῖον, ἐν ἐπιγνώσει τῆς σπουδαιότητος τῆς περιβαλλοντικῆς ἐκπαιδεύσεως, συνεχίζον τήν σειράν τῶν σχετικῶν σεμιναρίων, ἀφιέρωσε τήν ἐν τῇ Ἕδρᾳ αὐτοῦ ὀργανωθεῖσαν Γ’ διεθνῆ «Διάσκεψιν τῆς Χάλκης διά τήν Θεολογίαν καί τήν Οἰκολογίαν» (31 Μαΐου - 4 Ἰουνίου 2019), εἰς τό θέμα τῆς ἐντάξεως εἰς τά προγράμματα τῶν Θεολογικῶν Σχολῶν μαθημάτων καί προγραμμάτων σχετικῶν μέ τήν οἰκολογίαν καί τήν οἰκολογικήν παιδείαν. Ἡ λύσις τῶν μεγάλων προβλημάτων τῆς ἀνθρωπότητος εἶναι ἀνέφικτος χωρίς πνευματικόν προσανατολισμόν.
 
Περαίνοντες τόν λόγον, εὐχόμεθα πᾶσιν ὑμῖν αἴσιον καί εὐλογημένον ἐκκλησιαστικόν ἔτος, πλούσιον ἐν ἔργοις θεαρέστοις, καλοῦντες δέ τά ἀνά τήν οἰκουμένην φωτόμορφα τέκνα τῆς Μητρός Ἐκκλησίας νά προσεύχωνται διά τήν ἀκεραιότητα τῆς δημιουργίας, νά ζοῦν οἰκοφιλικῶς καί φιλαδέλφως εἰς ὅλας τάς διαστάσεις τῆς ζωῆς των, νά ἀγωνίζωνται διά τήν προστασίαν τοῦ φυσικοῦ περιβάλλοντος καί διά τήν προαγωγήν τῆς εἰρήνης καί τῆς δικαιοσύνης, καί διατρανοῦντες ἅπαξ ἔτι τήν ἀλήθειαν ὅτι δέν ὑπάρχει ἀληθής πρόοδος, ὅταν θίγεται ἡ «καλή λίαν» δημιουργία καί ὁ κατ᾿ εἰκόνα καί καθ᾿ ὁμοίωσιν Θεοῦ πλασθείς ἄνθρωπος, ἐπικαλούμεθα ἐφ᾿ ὑμᾶς, μεσιτείᾳ τῆς Ἁγιοπρώτου Παναγίας τῆς Παμμακαρίστου, τήν ζωοπάροχον χάριν καί τό ἄπειρον ἔλεος τοῦ Δημιουργοῦ καί Προνοητοῦ πάσης τῆς κτίσεως.           
         
 ,βιθ’ Σεπτεμβρίου α’
 Ὁ Κωνσταντινουπόλεως
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