This article is published in Christian Orient, Vol. 48, Issue 3, 2025
Introduction
The publication of Laudato Sí in
2015 by Pope Francis marked a landmark event in the Catholic Church’s
magisterial engagement with ecological concerns. However, a deeper exploration
of patristic theology reveals that care for creation is not a modern addition
to Catholic thought. Among the early Church Fathers, Ephrem the Syrian stands
out for his profound ecological vision. Through his hymns and theological
reflections, Ephrem presents creation not merely as a backdrop for human
activity but as a dynamic and sacramental expression of God’s wisdom and love.
This article seeks to reappraise the ecological theology of Ephrem in the light
of Laudato Sí, identifying key areas of continuity and resonance between
the two. Rather than viewing ecological concern as a contemporary innovation,
this study highlights how Laudato Sí can be seen as drawing from ancient
theological intuitions. By reading Ephrem’s insights through the lens of the
encyclical, we uncover foundational themes, such as the interconnection of all
creation, the sacredness of the earth, and the moral responsibility of humankind,
that echo strongly in both. This dialogue reveals a rich and enduring tradition
of ecological awareness within the Christian faith.
1. Nature as Divine Revelation
In the Hymns on
Faith, Ephrem consistently affirms that human inquiry into God has clear
limits. The divine cannot be fully comprehended or explained, for human
understanding easily “wanders”.[1]
He does not reject all theological investigation but calls for a sincere and
rightly ordered search. This search should focus on who Christ is, rather than
attempting to explain how the mysteries of God operate. The reason for this
humility lies in what Ephrem calls the peḥtâ, the ‘great chasm’ that
exists between Creator and creation.[2]
This unbridgeable ontological gap means that human concepts can never cross
into the mystery of God’s essence. For Ephrem, it is God alone who can dispel
human confusion, revealing himself and bridging the vast gap between Creator
and creation.[3] For
Ephrem, this revelation comes in two distinct ways: Scripture and nature. If
investigators “considered nature alongside the book, they would learn from both,
the Lord of both”.[4] Therefore,
central to Ephrem’s understanding of proper investigation is the presence of
revealed order: God has revealed Himself through the order of nature and the
words of Scripture.
Thus, for Ephrem,
creation functions like an open book in which God’s wisdom is inscribed,
disclosing divine mysteries and calling for reverence and stewardship.[5] For him, nature (kyana) is a primary source of divine revelation,
standing side by side with Scripture (ktaba).[6]
He states that “In his book Moses described the creation of the natural world, so
that both Nature and Scripture might bear witness to the Creator: Nature,
through man’s use of it, Scripture, through his reading of it”.[7]
God took the initiative to reveal Himself through creation, and without this
divine will, nothing in creation could elucidate anything about Him. This
revelation occurs through ‘types’ (tupse) and ‘symbols’ (raza,
plural: raze) present in both Scripture and Nature.[8]
For Ephrem, a symbol is not merely a representation but is ‘in its essence what
it represents’, giving the created world an almost sacramental character.[9]
Ephrem views creation as a revelation of
God’s presence and attributes. The natural world is a manifestation of God’s
glory, wisdom, and creativity. Through the beauty and order of creation, humans
can perceive divine truths. In the theological vision of Ephrem, creation is
not merely a utilitarian environment for human existence but serves as a
profound medium of divine self-disclosure. Nature is imbued with theological
significance; it reveals the presence, wisdom, and providence of God. Sebastian
Brock articulates this clearly, stating that Ephrem regarded “two sources of
divine revelation: Scripture and Nature. Both are necessary, and both must be
read with the eyes of faith”.[10]
For Ephrem, the visible world functions symbolically, offering a network of raze
(mysteries or symbols) that invite the observer to contemplate the invisible
realities of God.
In this symbolic framework, Ephrem asserts:
“In every place, if you look, His symbol is there, and when you read, you will
find His types. For by Him were created all creatures, and He engraved His
symbols upon His possessions.”[11]
Such statements exemplify his sacramental worldview, in which the created order
stands alongside Scripture as a source of divine revelation. The world is not
to be read in a literal or materialistic sense, but spiritually, with
discernment born of faith. In Hymns on Paradise, Ephrem further affirms
that nature, alongside Scripture, functions as a universal witness to the
Creator: “The witnesses which reach everywhere, are found at all times, are
present at every moment, rebuking the unbeliever who denies the Creator”.[12]
This patristic insight finds striking
resonance in Pope Francis’s Laudato Sí, where creation is described as “a
manifestation of God’s love” and a source of spiritual meaning.[13]
Both Ephrem and the contemporary magisterium emphasize that creation is not
inert matter but a dynamic revelation of the divine. Thus, creation demands
reverent engagement rather than domination, inviting the faithful to a
contemplative posture that discerns God’s presence in the natural order. Similarly, Laudato Sí emphasizes that
nature is a “magnificent book in which God speaks to us and grants us a glimpse
of his infinite beauty and goodness”.[14]
It notes that “his eternal power and divinity have been made known through his
works since the creation of the world”.[15]
The encyclical highlights that “no creature is excluded from this manifestation
of God,”[16]
and that nature is “a constant source of wonder and awe” and a “continuing
revelation of the divine”.[17]
This contemplation of creation allows us to discover God’s teachings in
everything, as “for the believer, to contemplate creation is to hear a message,
to listen to a paradoxical and silent voice”.[18]
2. Interconnectedness of Creation
Ephrem emphasizes the profound
interconnectedness of all created things, affirming that every element of the
natural order has its place, function, and purpose within the design of the
Creator. Nothing in creation, he suggests, is superfluous or isolated; rather,
each component contributes to the balance and harmony of the whole. As
Sebastian Brock observes, Ephrem insisted that “nothing in creation exists in
isolation,” highlighting a worldview in which the interdependence of all
creatures reflects the unity and order intended by God.[19]
The relationships found in nature, whether between plant and soil, water and
life, or seasons and harvest, mirror the divine harmony that undergirds
creation. This awareness led to the understanding that human injustice or
misuse of free will has far-reaching consequences across the entire cosmos.
Within this framework, humanity occupies a
unique role. Ephrem regards the human person as the “crown jewel of creation,”
bearing a special dignity as the image-bearer of God.[20]
Yet he is equally clear that humans are not separate from, but rather integral
to, the created order, bound in mutual relationship with all other creatures.
In this vision, ecological care is not an optional moral concern but a
theological imperative. To harm creation is to undermine the harmony that
reflects God’s own design, whereas to protect and nurture it is to participate
in the ongoing praise and flourishing of the Creator’s work.
Humanity’s creation out of dust closely
associates humans with the Earth. The sprouting of the thorns is linked to the
‘sprouting of wrong actions’ and the ‘misuse of free will’, indicating that
human moral evil disturbs cosmic harmony. In a Nativity Hymn, Mary says
to Christ, “I am for You the earth and You are the farmer. Sow in me Your
voice”.[21]
This imagery extends the nurturing and receptive role to Mary as ‘earth’. The
“womb of the earth” is mentioned in a passage discussing Christ’s birth, death,
and resurrection, suggesting its deep involvement in these events.[22]
The “earth bore Him” by the power coming from Christ, and was beginning to
collapse, but His power bound it together.[23]
For Ephrem, the physical and spiritual orders are deeply interconnected; human
sin disrupts this harmony and may cause the earth itself to withhold its fruit.
Ephrem emphasizes that the proper human response to nature should be one of
wonder and gratitude, rather than arrogance and greed, which he identifies as a
primary cause for the abuse of nature. This appreciative stance, perceived with
the inner eye of faith, allows one to grow closer to God through contemplating
creation.[24]
Laudato Sí
introduces the concept of “integral ecology,” which posits that “everything is
closely interrelated”.[25]
It argues that the environmental crisis cannot be separated from social crises,
stating, “We are faced not with two separate crises, one environmental and the
other social, but rather with one complex crisis which is both social and
environmental”.[26]
This integral vision means that the “health of a society’s institutions has
consequences for the environment and the quality of human life”,[27]
and that “disregard for the duty to cultivate and maintain a proper
relationship with my neighbour... ruins my relationship with my own self, with
others, with God and with the earth”.[28]
Laudato Sí
also articulates a profoundly theological vision of humanity’s relationship
with the earth, framing it in terms of kinship, responsibility, and covenant.
From the outset, the encyclical describes the planet as “our common home,”
likening it to a “sister with whom we share our life and a beautiful mother who
opens her arms to embrace us”.[29]
Such imagery emphasizes that the earth is not merely an object of use or
exploitation but a living reality with intrinsic dignity, demanding reverence.
Humanity is bound to the earth in its very constitution: “We have forgotten
that we ourselves are dust of the earth; our very bodies are made up of her
elements, we breathe her air and we receive life and refreshment from her
waters”[30].
This recognition situates human beings within creation, not above it, as
recipients of a gift entrusted to their care.
3. Symbolism and Sacramentality
Nature, for Ephrem, is rich with symbolic
meaning and serves a sacramental function. The elements of the natural world
are symbols that point to higher spiritual realities, making creation a means
through which God communicates with humanity. For example, Water is not just a
physical necessity but also a symbol of purification and life, reflecting its
use in sacraments like baptism.[31]
As discussed in the first point, for Ephrem, nature is a fundamental locus of
divine revelation, standing alongside Scripture as a witness to the Creator. He
asserts that creation is “full of symbols or mysteries” that unveil God and
divine truths.[32]
Ephrem’s unique understanding of ‘symbol’ implies that it is, in its essence,
what it represents, thereby bestowing upon the created world an inherent
sacramental character. This means that everything in creation has the potential
to reveal spiritual realities.
Particularly striking is Ephrem’s use of
the image of “mother earth”- one not unfamiliar today, but usually found in a
rather different context. For the fourth century Syrian, the significance of
this organic relationship is not that it links us with what is mortal and
perishable; rather, that it links earth and everything belonging to it with
what is imperishable, since the nature of earth’s human offspring has been
taken up by God himself.[33]
Ephrem writes: “Upon our mother
Earth, along with us, did he lay disgrace when he placed on her, with the
sinner, the curse; so, together with the just, he will bless her too; this
nursing mother; along with her children, shall he who is Good renew.[34]
He emphasizes that the Earth and humanity share a common experience of both
disgrace and blessing. The curse placed upon humanity was also placed upon the
Earth, and the renewal will also be shared. Ephrem anticipates a future where God will
renew both Earth and heaven, liberating all creatures and granting them Paschal
joy, which includes the Earth and its inhabitants. Ephrem’s writings often
employ symbols and imagery, and his concept of Mother Earth can be understood
within this framework. The Earth, in his view, is not just a physical entity
but a symbol of creation and its interconnectedness with humanity. The concept
of Mother Earth’s renewal is directly tied to the resurrection of Christ and
the belief in the resurrection of the body. Ephrem’s writings on the
resurrection emphasize the restoration of all creation, including the Earth.
Laudato Sí
strongly resonates with this perspective, describing nature as a “magnificent
book in which God speaks to us and grants us a glimpse of his infinite beauty
and goodness”.[35]
The encyclical states that “each creature possesses its own particular goodness
and perfection” and reflects “a ray of God’s infinite wisdom and goodness”.[36]
It proposes that “the world is a joyful mystery to be contemplated with
gladness and praise”.[37]
Water serves as a prime example of this symbolism and sacramentality. Ephrem
believed that when Christ was baptized in the Jordan, He sanctified all the
waters of the world, suggesting this profound act should lead humanity to
reconsider the destruction of seas and marine life.[38]
Laudato Sí likewise underscores water’s role as a “basic and universal human
right”[39]
and highlights its symbolic power in the sacrament of baptism, where “Water
poured over the body of a child in Baptism is a sign of new life”.[40]
This shared vision fosters a response to creation rooted in wonder, gratitude,
and reverence, encouraging its responsible and loving use.
Laudato Sí opens
with St. Francis of Assisi’s Canticle of the Creatures, which addresses Earth
as “our sister, Mother Earth.” [41]
This imagery emphasizes a relationship
of kinship and interdependence rather than dominion, calling humanity to live
in harmony with the natural world. The encyclical underscores the
interconnectedness of all living beings and the necessity of ecological balance
as part of God’s design. It further insists that ecological degradation is not
merely an environmental concern but also a deeply social one, since its harmful
effects fall most heavily on the poor and vulnerable, who are least able to
defend themselves from environmental harm.
4. Human Responsibility and Stewardship
Ephrem underscores the responsibility of
humans as stewards of creation. He believes that humans have a duty to protect
and preserve the environment, acting as caretakers of God’s handiwork. The
misuse or neglect of nature is seen as a failure to honour God’s creation and a
disruption of the divine harmony.
Both Ephrem and Laudato Sí call for
a profound shift in human attitude towards creation. Ephrem maintains that the
right response to nature must be one of wonder, gratitude, and love, rather
than arrogance and greed. A central tenet of St. Ephrem’s thought is the
prominent role of human free will (heruta), which is essential in
Christian life.[42] He
argues that human misuse of free will is the main cause for our abuse of nature
and that it disturbs cosmic harmony. He encourages the human usage of creation
but insists it must be done in a correct manner.[43]
For Ephrem, the ecological question is at heart a spiritual problem, and
without this understanding, Christians are often unaware of how they should
view creation.[44]
He emphasizes that faith is required to see and understand the symbols in
creation, just as it is needed to understand the Bible. He warns against an
over-reliance on the intellect alone, asserting that “only with faith can the
intellect be enlightened” to truly understand creation.[45]
Laudato Sí
critiques a Promethean vision of mastery over the world and asserts that
humanity’s dominion over the universe should be understood as responsible
stewardship.[46]
This stewardship involves cultivating (till) and keeping (keep) the garden of
the world, implying a “mutual responsibility between human beings and nature”.[47]
The encyclical firmly rejects a “tyrannical anthropocentrism” that disregards
other creatures intrinsic worth.[48]
It highlights that the current crisis is rooted in “a certain way of
understanding human life and activity has gone awry”,[49]
specifically pointing to the “dominant technocratic paradigm”[50]
and a “misguided anthropocentrism” that views nature as a mere object for
utility and extraction. This leads to a “throwaway culture”.[51]
5. Ecological Conversion and a New Lifestyle
Ephrem advocates for a lifestyle of
asceticism and simplicity, which aligns with an ecological ethic. By embracing
simplicity, humans reduce their ecological footprint and live in greater
harmony with the natural world. Simple living and self-restraint are ways to
show reverence for creation and reduce the exploitation of natural resources. Thus,
Ephrem’s ecological vision offers a profound and holistic understanding of the
relationship between God, humanity, and the natural world. It calls for a deep
respect for creation, a recognition of its symbolic and sacramental value, and
a commitment to stewardship and simplicity. By integrating these principles
into their lives, individuals can contribute to the preservation and reverence
of the environment as a reflection of divine glory. Ephrem’s teachings imply
that a change in outlook is a “highly individual approach” that “starts to
change our view on the created world” and makes it an “integral part of our
spiritual lives”.[52]
He suggests that contemplating creation with wonder and gratitude allows us to
grow closer to God and understand ecological challenges holistically. The text
states that “only by realising that the issues are spiritual, can we
scientifically overcome them”.[53]
Pope Francis calls for a “global ecological
conversion” and a “profound interior conversion”.[54]
This involves examining lives and acknowledging harm to creation, leading to “heartfelt
repentance and desire to change”. It demands a change in “lifestyles, models of
production and consumption”.[55]
This conversion is rooted in gratitude for God's loving gift of the world and a
“loving awareness that we are not disconnected from the rest of creatures, but
joined in a splendid universal communion”.[56]
It encourages a “prophetic and contemplative lifestyle, one capable of deep
enjoyment free of the obsession with consumption,” suggesting that “less is
more”.[57]
6. Sacredness of the Physical World - A Cosmic Liturgy
As we analyse the ecological vision Ephrem,
we can see a concept of ‘cosmic liturgy’,[58]
in which all creation participates in an unceasing act of praise directed
toward the Creator. The natural world, sun, moon, stars, rivers, trees, and
animals, becomes a choir whose diverse voices glorify God.[59]
Humanity is invited to join this universal hymn, not merely through verbal
prayer but by living in harmony with the created order, thus allowing one’s
life to become an act of worship. Such participation demands a recognition of
the sacredness of the physical world. Ephrem rejects dualistic and Gnostic
conceptions that regarded matter as inherently evil or spiritually
insignificant. In his view, the material world is not “dead matter” but imbued
with divine purpose and beauty.[60]
The ultimate affirmation of its goodness is found in the Incarnation: when the
Word of God took on human flesh, God united himself with the physical, thereby
sanctifying it in its very essence. For Ephrem, this reality not only redeems
humanity but also dignifies creation itself. To harm or disregard the physical
world is, therefore, to diminish its role in the praise of God. In this way,
Ephrem’s cosmic liturgy invites both reverence for nature and active
participation in its worship of the Creator. Ephrem baldly states that the
physical world is not evil or “simply dead matter,” and that “the Incarnation
of the Word of God, of Christ, confirms this”.[61]
God becoming man, something physical, inherently affirms the goodness of the
physical in its original essence, directly contrasting with heresies like
Gnosticism that claimed matter was evil.
Laudato Sí
similarly rejects philosophies that “despised the body, matter and the things
of the world,” noting that Jesus was “far removed from such unhealthy dualisms”.[62]
It emphasizes that “bodiliness is considered in all its value in the liturgical
act”[63]
and that God’s divine presence “continues the work of creation,”[64]
filling the universe with possibilities. The encyclical reiterates that “each
creature possesses its own particular goodness and perfection” and reflects God’s
wisdom and goodness, thus humans “must therefore respect the particular
goodness of every creature, to avoid any disordered use of things”.[65]
Conclusion
The ecological vision of Ephrem, when read
alongside Laudato Sí, reveals a deep continuity between early Christian
thought and contemporary Catholic teaching on creation. Far from being a
peripheral theme, ecological concern emerges as a core element of Christian
spirituality and theology. Ephrem’s conviction that creation stands alongside
Scripture as a witness to God affirms the world as a locus of divine
revelation, rich with symbols that disclose God’s wisdom, beauty, and
providence. His sacramental worldview, where the material and spiritual are
inseparably intertwined, offers a robust theological foundation for
environmental ethics. Both Ephrem and Laudato Sí converge on the
principle of interconnectedness, recognizing creation as an integrated whole
where every being has intrinsic value and purpose. They reject utilitarian or
exploitative attitudes toward nature, framing ecological degradation not merely
as a technical or economic problem but as a moral and spiritual crisis. The
call is for stewardship rooted in reverence, gratitude, and restraint,
countering the “technocratic paradigm” and “throwaway culture” that dominate
modern life.
Ephrem’s ascetic emphasis on simplicity
aligns with Pope Francis’s appeal for an “ecological conversion” marked by
lifestyle changes, reduced consumption, and deeper communion with all
creatures. His vision of a cosmic liturgy, where every element of creation
participates in unceasing praise of God, shapes a spirituality in which
environmental care becomes an act of worship. This stands as a compelling
antidote to dualistic worldviews that devalue matter and the physical.
Analytically, the synthesis of Ephrem’s poetic theology with the pastoral
urgency of Laudato Sí underscores that authentic Christian ecology is
not an optional modern add-on but an ancient inheritance. It integrates
revelation, ethics, and worship into a unified vision in which caring for the
earth is inseparable from loving God and neighbour. Such a vision challenges
the Church today to recover this holistic spirituality as both theological
truth and practical mandate for the present ecological context.
[1] Ephrem the Syrian, The Hymns on Faith, trans. Jeffrey T.
Wickes, The Catholic University of America Press, Washington, D.C. 2015, V/1,
13; XI/1; XXVIII/8.
[2] Ephrem the Syrian, The Hymns on Faith, LXIX/11-13; XV/2.
[3] Ephrem the Syrian, The Hymns on Faith, I/9; V/1; LXIX/21;
LXX/16.
[4] Ephrem the Syrian, The Hymns on Faith, XXXV/10.
[5] Sebastian Brock, The Luminous Eye: The Spiritual World Vision of
Saint Ephrem, CISS Publication, Rome, 1985, 38.
[6] Joseph Naduyilezham, “The Ecological Vision of St. Ephrem”, in The
Harp, Vol XVIII, (Editors: Geevarghese Panicker - Jakob Thekeparampil -
Abraham Kalakudi), Gorgias Press, Piscataway, 2011, 339; Sebastian Brock, The
Luminous Eye, 41-42.
[7] Ephrem the Syrian, Hymns on Paradise, Trans. by Sebastian
Brock, St Vladimir’s Seminary Press, New York, 1990, V/2.
[8] Joseph Naduyilezham, “The Ecological Vision of St. Ephrem”, 339.
[9] Sebastian Brock, The Luminous Eye, 26-27.
[10] Sebastian
Brock, The Luminous Eye, 54.
[11] Ephrem
the Syrian, Hymns on Virginity, Trans. Kathleen E. McVey, Paulist Press, New
York, 1989, XX/12.
[12]
Ephrem the Syrian, Hymns on Paradise, V/2.
[13]
Pope Francis, Encyclical Letter Laudato Sí: On Care for Our Common Home,
84.
[14] Pope
Francis, Laudato Sí, 12.
[15] Pope
Francis, Laudato Sí, 12.
[16] Pope
Francis, Laudato Sí, 69.
[17] Pope
Francis, Laudato Sí, 12.
[18] Pope
Francis, Laudato Sí, 12.
[19]
Sebastian Brock, The Luminous
Eye, 164.
[20] Phillip
Calington, “Ecology in the Poetry of St. Ephrem the Syrian: Lessons for Today”,
in XXVIII Sretensky Readings Conference, Moscow, 2022, 16.
[21] Ephrem the Syrian, Hymns on the Nativity, XV/1.
[22] Ephrem the Syrian, Hymns on the Nativity, I/16-17.
[23] Ephrem the Syrian, Hymns on the Nativity, IV/212.
[24] Joseph
Naduyilezham, “The Ecological Vision of St. Ephrem”, 340.
[25] Pope
Francis, Laudato Sí, 137.
[26] Pope
Francis, Laudato Sí, 139.
[27] Pope
Francis, Laudato Sí, 142.
[28] Pope
Francis, Laudato Sí, 70.
[29]
Pope Francis, Laudato Sí, 1.
[30]
Pope Francis, Laudato Sí, 2.
[31] Ephrem the Syrian, Hymns for the Feast of
Epiphany, Trans. by A. Edward Johnston, Grand Rapids, Michigan, (Year of
Publication not specified), VI/12.
[32] Joseph
Naduyilezham, “The Ecological Vision of St. Ephrem”, 339.
[33] Elizabeth
Theokritoff, Living in God’s Creation, St. Vladimir’s Seminary Press,
New York, 2009, 38.
[34]
Ephrem the Syrian, Hymns on Paradise, IX/1.
[35] Pope
Francis, Laudato Sí, 12.
[36] Pope
Francis, Laudato Sí, 69.
[37] Pope
Francis, Laudato Sí, 12.
[38] Phillip
Calington, Ecology in the Poetry of St. Ephrem the Syrian: Lessons for Today, 15.
[39] Pope
Francis, Laudato Sí, 30.
[40] Pope
Francis, Laudato Sí, 235.
[41]
Pope Francis, Laudato Sí, 1.
[42] Sebastian
Brock, “Introduction to Hymns on Paradice”, in Hymns on Paradise, St
Vladimir’s Seminary Press, New York, 1990, 59.
[43] Phillip
Calington, Ecology in the Poetry of St. Ephrem the Syrian: Lessons for Today,
15.
[44] Phillip
Calington, Ecology in the Poetry of St. Ephrem the Syrian: Lessons for Today,
9.
[45] Phillip
Calington, Ecology in the Poetry of St. Ephrem the Syrian: Lessons for Today,
12-13.
[46] Pope
Francis, Laudato Sí, 116.
[47] Pope
Francis, Laudato Sí, 67.
[48] Pope
Francis, Laudato Sí, 68.
[49] Pope
Francis, Laudato Sí, 101.
[50] Pope
Francis, Laudato Sí, 118.
[51] Pope
Francis, Laudato Sí, 20-22.
[52] Phillip
Calington, Ecology in the Poetry of St. Ephrem the Syrian: Lessons for Today,
15-16.
[53] Phillip
Calington, Ecology in the Poetry of St. Ephrem the Syrian: Lessons for Today,
17.
[54] Pope
Francis, Laudato Sí,
216-220.
[55] Pope
Francis, Laudato Sí, 218.
[56] Pope
Francis, Laudato Sí, 220.
[57] Pope
Francis, Laudato Sí, 222.
[58] Elizabeth
Theokritoff, Living in God’s Creation, 355; The exact phrase “cosmic
liturgy” is not Ephrem’s own wording. He never uses that technical title in his
hymns. However, the idea is clearly there in his theology: all creation praises
God, and humans are invited to join that praise (Hymns on Paradise VI/:8,
IX:3, etc.).
[59] Ephrem,
Hymns on Paradise, VI/8.
[60] Sebastian
Brock, The Luminous Eye,
165.
[61] Phillip
Calington, Ecology in the Poetry of St. Ephrem the Syrian: Lessons for Today,
14-15.
[62] Pope Francis, Laudato
Sí, 98.
[63] Pope
Francis, Laudato Sí, 235.
[64] Pope
Francis, Laudato Sí, 80.
[65] Pope
Francis, Laudato Sí, 69; Catechism
of the Catholic Church, 339.
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