By Martin Hoegger
Heraklion, October 9, 2025. Two key conferences at the Patriarchal Academy of Crete’s symposium on the theology of ecology explored the spiritual and ecumenical significance of September 1st, marking the ecclesiastical year’s start and the Day of Prayer for Creation. Emmanuel Doundoulakis delved into the Orthodox liturgical office and its theological aspects, while Tomas Insua discussed the feast’s history and called for its broader adoption among all Churches.
The Meaning of the Beginning
Established by the Patriarchate of Constantinople in 1989, the prayer on September First highlights the theme of beginnings: the start of the liturgical year, the biblical memory of creation, and the call to renew the covenant with God. Emmanuel Doundoulakis, a professor at the Patriarchal Academy of Crete, emphasizes that the Morning Prayer Office (“Orthros”) exemplifies this foundational dynamic by portraying the universe ordered by God and sustained in harmony as a measure of human praise and responsibility. September 1st is not merely a “day of nature”; it celebrates the Creator God and humanity’s duty to care for our common home.
The Structure of a Prayer That Educates the Heart
The office can be interpreted on multiple levels: structure, aesthetics, and scriptural and patristic references. Its liturgical morphology transitions from thanksgiving to intercession and then to conversion. The hymns, noted for their literary quality, mix classical vocabulary with ecclesiastical language. This beauty serves an educational purpose, encouraging us to see the world as a gift and to unite asceticism with gratitude.
Wounded Creation and the Call to Limit Power
The office does not mask the wound: the fall brings creation into corruption, and our passions “trouble the atmosphere.” The ecological crisis is fundamentally a crisis of the heart; healing the world requires humanity’s conversion. Simultaneously, the liturgy sets limits on power: the prayer asks Christ to avert disasters and strengthen us, materially and spiritually, to ensure our inner balance leads to life care.
To Pray, to Believe, and to Live
Tomas Insua, director of the Laudato Si’ Center in Assisi, highlights the ecumenical dimension: what the Church prays defines its beliefs, and beliefs shape life—guided by the adage, “Lex orandi, lex credendi, lex vivendi.” Although much focus is given to creation doctrine and its ethical aspects, the liturgical dimension is often underappreciated in the West. The Orthodox tradition, enriched by figures like John Zizioulas, connects thanksgiving and creation, a treasure worth sharing, as liturgy transforms mindsets internally.
From the Phanar to Assisi: A Shared History to Be Written
Insua reflects on recent history: Patriarch Dimitrios’ encyclical (1989), the office’s composition (1990), pan-Orthodox acknowledgment (1992), and the Season of Creation’s ecumenical momentum from September 1st to October 4th. In 2015, the Catholic Church incorporated this day into its liturgical calendar. Today, global gatherings, often in Assisi, unite Christian families under a common initiative: making September 1st a genuine Feast of Creation across all traditions.
Theology of the Double Meaning: Creation and Created
To clarify the feast’s significance, Insua differentiates between the divine act (Creation) and its outcome (the created world). Observing September 1st reconciles these aspects: glorifying God who “in the beginning” brings all things into existence and honoring the created world as the manifestation of His goodness. The pastoral message is clear: this feast isn’t a mere “green” addition but conveys a Christology where “all things were made through Christ.”
Proposals for the Future
Two recent documents offer new directions: a Catholic proposal, “The Feast of Creation in Christ,” reaffirming the Christological foundation, and an interconfessional report, “An Ecumenical Dream for the Third Millennium,” outlining commonalities in liturgy and education. On the Orthodox side, Insua suggests emphasizing creation themes more prominently on September 1st, possibly elevating the feast’s status within the liturgical calendar to underscore its spiritual significance.
Conclusion: Praying to Learn How to Live in Creation
The insights of Doundoulakis and Insua reveal a shared belief: the Feast of Creation is a journey. It transitions from contemplation to conversion, praise to justice, and liturgical beauty to ethical living. It calls for actionable steps—moderation, protecting the vulnerable, and responsible stewardship of common resources—fostered by the collective prayer of the Church.
To jointly embrace September 1st signifies accepting a new beginning: a life reconciled with God, the earth, and our fellow human beings.
*Martin Hoegger is a Re
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