The Holistic Vision of Ephrem An Eco-Philosophical Analysis

PAURASTYA VIDYĀPĪṬHAM
INSTITUTE OF PHILOSOPHY
THE HOLISTIC VISION OF EPHREM: AN ECO-

PHILOSOPHICAL ANALYSIS
Kanamkombil George
Reg. No. 4180
Director
Xavier Maramattom
Dissertation submitted to the Institute of Philosophy in partial

fulfillment of the requirement for the degree of Bachelors in
Philosophy
Kottayam, 2021
Acknowledgement
This dissertation work entitled ‘The Holistic Vision of Ephrem: An Eco-

Philosophical Analysis’ is the final outcome of my research receiving guidance from
a number of generous personalities, primarily by the grace of God. Here, I extent my
sincere gratitude to them. First of all, I cannot but be with an intense sense of
gratefulness to God the Almighty, for He has showered on me with abundant
blessings.
I render my deepest gratitude and respect to my dissertation guide, Rev. Dr.

Xavier Maramattam. He shared his knowledge and guided me in the whole work. His
valuable advice, suggestions and corrections has played an immense role in shaping
this dissertation into a systematically and reflective research work. I would like to
thank him once again sincerely for all his support, care, concern, appreciation and his
great heart to spend his valuable time to correct my whole work.
I express my sincere gratitude towards Rev. Dr Scaria Kanniyakonil, the

Rector, Rev. Dr. Andrews Mekkattukunnel, the President of Paurastya Vidyapitham,
Rev. Dr Johnson Neelanirappel, my animator and the dean of the philosophy faculty
and all other professors for their valuable support and guidance they showered upon
me. I also thank Fr. Dominic Vechoor, the librarian and all the library staff for helping
me to find the books that I required to complete this work. Finally, I extend my thanks
to dear brothers, especially to my fellow batchmates, for their valuable support and
helpful mentality. Moreover, to each and every one of them who have helped in one
way or another, I extend my heartfelt thanks.
9 December 2021 Kanamkombil George

TABLE OF CONTENTS
ACKNOWLEDGEMENT…...…………………….…………………….………….v
GENERAL INTRODUCTION…………………………………………………….. 1
Chapter One
EASTERN APPROACHES ON ECO-PHILOSOPHY
Introduction ................................................................................................................. 3
1.1. Common features of Eastern philosophy ............................................................. 3
1.1.1. Holistic and Synthetical approach on Reality .............................................. 3
1.1.2. Non distinctive nature of Philosophy and Theology .................................... 5
1.2. Eastern Christianity and eco-philosophy ............................................................. 5
1.2.1. Asceticism: guardian of ecology .................................................................. 6
1.2.2. From creation to Creator .............................................................................. 6
1.2.3. Biblical ecology ............................................................................................ 8
1.2.4. Unity of Creation and Divine Presence ...................................................... 10
1.2.5. Cosmic Liturgy ........................................................................................... 10
1.2.6. Ecological perspective of sin ...................................................................... 11
1.3. Eco-philosophical contributions of other Eastern Religions .............................. 12
1.3.1. Judaism ....................................................................................................... 12
1.3.2. Hinduism .................................................................................................... 13
1.3.3. Buddhism.................................................................................................... 14
Conclusion ................................................................................................................ 15
Chapter Two
EPHREM THE SYRIAN POET OF NATURE: A BRIEF BIOGRAPHY
Introduction ............................................................................................................... 16
2.1. Life…………………………………………………………………………... .. 16
2.1.1. Nisibian period ........................................................................................... 16
2.1.2. Edessian period........................................................................................... 19
2.2. Genuine Works and Ephremian Methodology ................................................... 20
2.2.1. List of Authentic Works ............................................................................. 20
2.2.2. Poetic theologian ........................................................................................ 21
Conclusion ................................................................................................................ 22
Chapter Three
EPHREM: A HOLISTIC PHILOSOPHER OF NATURE
Introduction ............................................................................................................... 23
3.1. Philosophy and Ephrem...................................................................................... 23
3.1.1. Ephremian Philosophy and its peculiarities................................................ 24
3.2. Nature as a medium of Divine Revelation ......................................................... 25
3.2.1. Sense of Mystery and Wonder .................................................................... 26
3.2.2. Illuminated Eye of Faith ............................................................................. 27
3.3. The responsible authority of Humans ................................................................ 28
3.3.1. Ecological consequences of sin .................................................................. 28
3.3.2. The dignity of humans from other creation ................................................ 29
3.4. The Sacramentality of Creation .......................................................................... 29
3.4.1. Glorification of the whole world ................................................................ 30
3.5. Ephrem and other Western Philosophers: Similarities and Differences ............ 30
3.5.1. Ecological vision of Augustine and Thomas Aquinas ................................ 31
3.5.2. Deep Ecology proposed by Arne Næss ...................................................... 32
3.5.3. Resemblances and Differences ................................................................... 33
Conclusion ................................................................................................................. 34
GENERAL CONCLUSION……………………………………………………….. 35
BIBLIOGRAPHY ..................................................................................................... 40
viii
General Introduction
The increasing ecological crisis is remaining as an unanswerable question in

the present world. So, an effective solution must be found as far as possible. The eco-
philosophy, an ever-discussing branch of philosophy, has the potential to give apt
advises to the world, which faces severe ecological crisis. In the world of philosophy
both the West and the East have their own distinctive methods in the philosophical
formulation. But each of these branches complements each other in their philosophical
investigation for the Truth. Here the work titled “The Holistic Vision of Ephrem: An
Eco-Philosophical Analysis”, try to present the ecological visions of a holistic eco-
philosopher of the Christian East as a creative response to the ecological crisis.
Eco-philosophy is in authority to give effective methods to cure and care our

mother earth. Ephrem, an eco-philosopher from the Christian background, gives an
impressive vision about nature in relation to the Christian theology. The current
dilemma in the ecological realm calls for a profound wisdom that which affirms the
innate goodness of this created world. So, this work is significant in the present
scenario where the world is searching for a productive response for the ecological
crisis. Through this work it is intended to depict the ecological concerns of Ephrem
as a theoretical basis to formulate effective remedial measures for the contemporary
ecological crisis. In this world we face an intense tendency to sublimate the nature in
a materialistic world view. So, this study presents a spiritualistic vision of this world
where the natural beings other than humans also adorn a significant place.
The first chapter discusses the eastern perspective on eco-philosophy. The

entire chapter is organised around three interwoven ideas. The common qualities of
Eastern philosophy as a whole are discussed first. Following that, we go on to the
second issue, Eastern Christian churches' eco-philosophical ideas. After a brief
discussion of various other significant Eastern faiths other than Eastern Christianity,
such as Judaism, Hinduism, and Buddhism, the chapter comes to a close.
A closer examination of the life and writings of Ephrem, the Syrian poet of
nature, will allow us to gain a better understanding of his ideas. The second chapter
delves into Ephrem's life and works, as well as his writing style. The second chapter
is broken down into two sections. The first section examines a brief biography. The
second section briefly summarises his works and distinguishes his writings.
The ecological vision of Ephrem is highlighted in the third chapter as a

creative answer to the current ecological problem. The chapter is subdivided into five
sections. In the first section, we attempt to comprehend Ephrem's philosophical
process of theologizing. It is indented in the following parts to depict Ephrem's diverse
ecological thoughts. In the second portion, we look at Ephremian views on nature as
a medium for divine revelation. The final portion looks at the Ephremian perspective
on people’ responsible power over the environment. In the fourth part, the
sacramentality of nature advocated by Ephrem is studied. This chapter is concluded
with a brief comparison of several notable Western philosophers’ ecological
perspectives.
A descriptive and analytical approach that has been used is based on the
available translations of Ephremian writings. The major primary sources indicated in
this work are mainly from the translations on the hymns of Ephrem. The translations
and studies on these hymns are analysed to find several topics discussed in this work.
In order to develop the first chapter, it is mainly depended on the analysis of secondary
sources. In the second chapter, the biographical description, is narrated through a
critical analysis of certain existing biographies.
This study is only aimed to present the ecological views of Ephrem as an

effective response to the present ecological crisis. But this work is not a strategical or
technical approach to address the ecological issues. This work only enriches the
theoretical part which has to be transformed into the practical realm. As this research
is confined to the Christian ecological ethics, it may be rejected in other narrow-
minded sectors of this society. Though the primary sources used are private
translations, the exact meaning of the text cannot be ensured. Because they may carry
a different meaning which was excluded in those translations. Also, the whole works
which includes the ecological views are not studied. Under these limitations, the
works tries to present an overall picture of the Ephremian ecological vision.
2
CHAPTER ONE
Eastern Approaches on Eco-Philosophy
Introduction
The first chapter deals with the eastern approach towards the eco-philosophy.
The whole chapter is divided on the basis of three interconnected themes. In the
beginning we discuss about the common characteristics of Eastern philosophy as a
whole. Then next to that we move on to the second theme, the eco-philosophical
perspectives of Eastern Christian churches. The chapter is concluded just after a brief
account of some other major Eastern religions such as Judaism, Hinduism and
Buddhism other than Eastern Christianity.
1.1. Common features of Eastern philosophy

The philosophical approach of the East and the West are merely different from
each other. A proper understanding of the peculiarities of each of these philosophical
worlds is necessary for a study related to the Eastern philosophy. Here, we are only
dealing with the peculiarities of Eastern philosophy. Because most of the people are
so familiar with the Western philosophy and its features. There are so many features
of Eastern philosophy, but here we are only dealing with two common features of
Eastern philosophy. These are more related with the specific features of Eastern
Christian philosophy.
1.1.1. Holistic and Synthetical approach on Reality

The vital difference in the Eastern and Western philosophical systems is in the
concepts of the learning method. This was the conclusion of a research performed by
Hassan Aminuddin and his colleagues.1 The entire eastern philosophical world always
1
Cf. H. AMINUDDIN, “Western and Eastern Educational Philosophies”. A paper presented at the
conference on Philosophy of Education Society of Australasia, Murdoch University, 2010,
//http//upm.academia.edu/roselanbaki/papers/587165/western-and-eastern-educatiophilosophies,
accessed on 24/08/2021.
has a holistic and synthetical approach towards the reality. This can be considered as
the important differentiating character of the East from the West. The Oriental insists
on the wholeness of life and knowledge. Easterners do not encourage the cutting up
and compartmentalizing life and knowledge.2 It is because they try to understand each
reality in its fulness.
The words ‘holism’ and ‘holistic’ are derived from the Greek word holos. The
holos means “completely”. For example, when we analyse the human being through
the spectacles of holistic vision, a human is a unity of body and mind. This unit
includes the physical, mental, emotional, social and spiritual phases and they are in a
continuous interaction with each other. Here, we are considering the human being in
its fulness and there is no place for a division. Holism is also associated with
complexity. The universe is a complex of an infinite number of living and non-living
entities. This complexity comprises a totality and an individuality in itself. When
something is inseparably linked, it can be also called as holism. A holist grasps himself
as part of the whole. He considers the other as a part of himself.3 The term holism can
be defined differently. It is an attitude that the entire world is the whole that which
remains despite changing parts (each part also affects the whole).4 The holistic vision
enables us to maintain an integrated view towards the whole universe. This holism is
very comprehensive and ontological and it contains the aspects of an epistemology
and ethics. It is a way of life or an ideology.5
The synthetical approach can be understand as a different perspective of the

holistic vision. As the easterners follow the holistic vision, they do not encourage the
compartmentalized analysis of a being. It is because the holistic vision provides a
complete view. Hence the fraction is not to be considered in the Oriental philosophical
world. The synthetical approach is a synthesizing or combining of different processes,
2
Cf. JOHN KOLLER, Oriental Philosophies, London, Macmillan Publishers Ltd, 1985, 2-3. From
hereafter it is cited as John Koller, Oriental Philosophies.
3
Cf. https://intense-eu.info/blog-post/holistic-vision/, accessed on 25/08/2021.
4
Cf. AGNĖ BUDRIŪNAITĖ, Fundamental Elements of Oriental Philosophy, Bachelor’s thesis, Vytautas
Magnus University, 2013, 14.
5
Cf. RICK C. LOOIJEN, Holism and Reductionism in Biology and Ecology in Episteme, ed. Mario
Bunge, Dordrecht, Kluwer Academic Publishers, 2000, 3.
4
components or system. Here the entire process is examined in its totality.6 For
Aurobindo7, to arrange the data given by the various means of knowledge and to put
them into synthetic relation to the one truth are the work of philosophy.8 In the East,
the philosophical approach is more integrative. The Eastern tendency is to combine
the knowledge about a particular reality from various sources and to comprehend the
reality in its totality. But in West, the importance is given to the divided analysis of
different parts of a particular reality. Because of this, the Westerners are ignorant
about the wholeness of a reality.9
Non distinctive nature of Philosophy and Theology
The holistic and synthetic approach towards the reality always keep the matter
of study in its fulness and totality. Therefore, the easterners don’t think of a
compartmentalised picture of the reality under their study. So, in the East we can’t
find a clear-cut differentiation between Eastern philosophy and Eastern religion,
between philosophy and psychology, or philosophy and science. Philosophy in the
Orient is not an abstract academic matter but it has a great relevance to daily life. It is
observed as most basic and most important activity of life.10 For example, in the case
of Indian philosophy, there is no proper distinction between the philosophy and the
theology. Because the basis of the whole philosophy is laid on the sacred scripture of
the Hindu religion.11
1.2. Eastern Christianity and eco-philosophy

The Eastern Christian tradition is a fountain of ecological themes which are
not yet revealed much to the philosophical and theological world. In this section, it is
trying to present some major ecological themes of the Eastern Christian traditions. As
we have seen earlier, in the East, the theology, philosophy, religion etc are not to be
6
Cf. PAM M.S., "Synthetic Approach," in Psychology Dictionary. org, April 13, 2013,
https://psychologydictionary.org/synthetic-approach/, accessed 24/ 08/ 2021.
7
Aurobindo Ghose was an Indian philosopher, yoga guru, maharishi, poet, and Indian nationalist.
8
Cf. AUROBINDO GHOSE, The Renaissance in India, Pondicherry, Sri Aurobindo Ashram, 1951, 72.
9
Cf. ARUNJIT GILL, In search of Intuitive Knowledge, A comparison of Eastern and Western
Epistemology, Doctoral dissertation, Simon Fraser University, 2006, 12.
10
Cf. JOHN KOLLER, Oriental Philosophies, 3.
11
Cf. RAY BILLINGTON, Understanding Eastern Philosophy, London, Routledge, 1997, 19-30. From
hereafter it is cited as RAY BILLINGTON, Understanding Eastern Philosophy.
5
considered separately as in the Western tradition. So, the themes listed here are taken
from the teachings of Church fathers and from the texts for prayer services.
1.2.1. Asceticism: guardian of ecology

Asceticism or monasticism has specially valued in the Eastern Churches.
Abstain from meat and other animal products are the peculiar feature of the monks.
Recently some ecologists mentioned this ascetic feature as a practical example of
conservation. By reducing our consumption (in theology it is known as self-control)
we try to ensure that resources are left to others in the world.12 According to Patriarch
Dimitrios I, the term “ascetic” not only signify fasting, prostrations, and vigils (these
are the religious activities prescribed by the Church which a monk has to be practised),
but also every form of voluntary self-restraint. While considering the above said
interpretation of ascetism, it presupposes a greater simplicity at each and every level
of our daily life, the courage to distinguish between what I want, and what I need, the
readiness to limit our utilisation of food and natural resources, between my selfish
desires and my genuine requirements.13 Conservation of Biodiversity is another
valuable service done by the monasteries. The Christian monasteries are very careful
to keep the nature in its diversity. They were very enthusiastic in agricultural activities
with a selfless love and concern towards the whole environment. For some extent they
can be called as the guardians of Ecology. Therefore, asceticism has a key role in the
practical path to perceiving and treating all creation rightly.14
1.2.2. From creation to Creator

The whole creation stands as a sign board towards the creator God. The entire
Christendom -the East and the West- unanimously holds this thought about the
12
Cf. CRINA GSCHWANDTNER, “Orthodox ecological theology, Bartholomew I and Orthodox
contributions to the ecological debate”, International Journal for the Study of the Christian Church 10,
No. 2-3 ,2010, 10.
13
Cf. KALLISTOS WARE, Ecological Crisis, Ecological Hope Our Orthodox Vision of Creation, New
York, Fordham University, 2005, 15- 16. From hereafter it is cited as KALLISTOS WARE, Ecological
Crisis, Ecological Hope Our Orthodox Vision of Creation.
14
Cf. ELIZABETH THEOKRITOFF, Green Patriarch, Green Patristics, Reclaiming the Deep Ecology of
Christian Tradition, Cambridge, Institute for Orthodox Christian Studies, 2017, 5. From hereafter it is
cited as ELIZABETH THEOKRITOFF, Green Patriarch, Green Patristics, Reclaiming the Deep Ecology
of Christian Tradition.
6
creation. The 14th-century English anchorite Mother Julian of Norwich writes:15 “But
what did I see in it (creation)? It is that God is the Creator and the protector and the
lover.” Creation always praises its creator and it brins our attention to the creator God.
The human beings, crown of creation, is indebted to praise the creator God through
the creation. St Maximus the Confessor, presents his concept of the logoi to state about
the mystical presence of creator God in the creation. The concept of the logoi means
‘words’, rationales or essential principles of everything that exists.16 Bishop Kallistos
Ware explains this concept. According to him, the divine presence in every creation
draws it towards God. It is because of this indwelling logos, we cannot degrade any
creation into just an object, but consider it as a personal word spoken to us by our
Creator.17 A similar expression about the divine presence in the creation is found in
the hymn of the night prayer of the East Syrian Church, Lord, all creatures are signs
you gave us……. Heaven and earth proclaim your glory.”18 In a prayer we see that,
“Lord, you revealed to us your divinity through the creatures as your signs beyond
any doubt.”19 The whole Christendom, especially the Christian East, honours the
entire creation as because they proclaim the glory of creator God. So, this kind of a
view towards the creation uplifts the value of creation and it evokes a sense of holy in
us with regards to the creation. Thus, it prevents the man from exploiting the nature
for their selfish needs.
Is this view a different kind of pantheism? No, the Christian East never holds
such a view. The Christian adopts in this way a dialectical and antinomic attitude.
Here it is good to take the words of the Anglican poet and theologian Charles Williams
(1886-1945), “This also is Thou; neither is this Thou.”20 God, in the phrase of Rudolf
Otto (1869-1937), is “the Wholly Other,” mysterium tremendum et fascinans21,
ultimate Enigma surpassing everything that exists, beyond all understanding and all
15
Cf. KALLISTOS WARE, Ecological Crisis, Ecological Hope Our Orthodox Vision of Creation, 6.
16
Christian Tradition, 6.
17
Cf. KALLISTOS WARE, “Through the Creation to the Creator” in In Towards an Ecology of
Transfiguration, Orthodox Christian Perspectives on Environment, Nature and Creation, John
Chryssavgis and Bruce V. Foltz ed., New York, Fordham University Press, 2013, 86–105.
18
Liturgy of Hours, Ujjain, Synodal Committee of Bishops of the Syro- Malabar Church, 2012, 474-
475. From hereafter it is cited as Liturgy of Hours.
19
Liturgy of Hours, 477.
20
CHARLES WILLIAMS, The Descent of the Dove, Vancouver, Regent College Publishing, 2001, 3.
21
A Latin phrase, which means ‘fearful and fascinating mystery’.
7
participation.22 Hence, the Eastern Churches don’t follows the pantheistic view as like
the other Eastern religions rather they express their strong faith in God who is
imminent through the nature and at the same time transcendent from all His creation.
1.2.3. Biblical ecology

The oriental philosophies are very closely related to the sacred scriptures of
their particular religion. For example, the basis of the whole Indian philosophy is laid
on the sacred scriptures of the Hindu religion.23 Likewise in the case of the Eastern
churches, the sacred scripture -Holy Bible- is considered as the foundation of the both
divine and human knowledge.24 Therefore, we can surely state that the Eco
philosophical vision of the oriental churches has laid its foundation in the Bible. So,
the Eastern Christians follow a kind of biblical ecological approach. Before, going to
deal with the biblical ecology of Eastern Christianity, we have to analyse another
general misunderstanding about the bible and ecological crisis. Most of the ecologists
of the earlier periods had tried to misinterpret the notion that humans are made in
God’s image, that which is found in the book of Genesis.25 The above said opinions
attributed an anti-ecological image to the Bible and Christianity. Several thinkers
joined together in making Western Christian faith responsible for the violent
exploitation of nature and for its negative attitude to the material world in general;
White was one of the major proponents among those thinkers. Ian Bradley was one of
the earliest thinkers who addressed towards those mis’ concepts. For him the
interpretation of the image of God as implying dominion over and exploitation of
creation is false. He cites Irish and other saints as examples of good stewardship,
advocating love for all creation. Through a thorough biblical analysis he sums up that
22
https://www2.kenyon.edu/Depts/Religion/Fac/Adler/Reln101/Otto.htm, accessed on 04/09/2021.
23
Cf. RAY BILLINGTON, Understanding Eastern Philosophy, 19-30.
24
Cf. JOHN MADEY, "Oriental Catholic Churches and Their Theology: The relevance of oriental
disciplines in the theological formation today" in The Harp (Volume 19), ed. Geevarghese Panicker,
Jacob Thekeparampil & Abraham Kalakudi, Piscataway, Gorgias Press, 2011, 229-254.
https://doi.org/10.31826/9781463233075012, accessed on 05/09/2021.
25
Cf. GSCHWANDTNER, CHRISTINA, M., The Role of Non-Human Creation in the Liturgical Feasts of
the Eastern Orthodox Tradition, Towards an Orthodox Ecological Theology, Durham theses, Durham
University, 2012, 165-166. http, //etheses.dur.ac.uk/4424/, accessed on 01/09/2021. From hereafter it
is cited as GSCHWANDTNER, CHRISTINA, M., The Role of Non-Human Creation in the Liturgical Feasts
of the Eastern Orthodox Tradition, Towards an Orthodox Ecological Theology.
8
all animals have intrinsic value and that the land should not be exploited. Nature, that
which is not profane is mutually and reciprocally related to God.26
Now we can discuss about the central theme of our discussion i.e. The biblical
ecology. The Eastern Orthodox Churches try to give a new and proper interpretation
to the biblical passage where God entrust Adam over all other creation.27 A good
number of Orthodox theologians considers this passage of environmental stewardship
as the Creator’s command to care for creation. 28 They states: “The Lord says:
‘Cultivate the paradise.’ What does it mean? To take care of it, not simply benefit
from it”.29 The ark of Noah is presented as an ecological sign from the Bible. Those
theologians state that God commanded Noah to enter not only his family but also the
representatives of the whole creation. Thus, quoting such several examples from the
Old Testament they try to reveal the so called “forgotten” ecological instances in the
Bible.30 Christian eschatology was essential to creation care, most of the modern
biblical scholars withheld this opinion. According to a priest from the Ukrainian
Church, the book of Revelation teaches that everything will be renewed and the
salvation lies not only in the salvation of humans but also in the salvation of the whole
creation, including nature.31 So, it is evident from the above thoughts, that the Eastern
Churches are better trying to give a faithful interpretation to the Bible in relation with
the ecological crisis.
26
Cf. GSCHWANDTNER, CHRISTINA, M., The Role of Non-Human Creation in the Liturgical Feasts of
the Eastern Orthodox Tradition, Towards an Orthodox Ecological Theology, 166.
27
Genesis 1, 28 God blessed them and said to them, “Be fruitful and increase in number; fill the earth
and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that
moves on the ground.” https://www.biblegateway.com/passage/?search=Genesis1&version=NIV,
accessed on 04/09/2021.
28
Cf. NEGROV ALEXANDER & ALEXANDER MALOV, “Eco-Theology and Environmental Leadership in
Orthodox and Evangelical Perspectives in Russia and Ukraine”, Religions 12, 305 ,2021, 10.
https://doi.org/10.3390/rel12050305, accessed on 01/09/2021. From hereafter it is cited as NEGROV
ALEXANDER & ALEXANDER MALOV, “Eco-Theology and Environmental Leadership in Orthodox and
Evangelical Perspectives in Russia and Ukraine”.
29
NEGROV ALEXANDER & ALEXANDER MALOV, “Eco-Theology and Environmental Leadership in
Orthodox and Evangelical Perspectives in Russia and Ukraine”, 10.
30
31
9
1.2.4. Unity of Creation and Divine Presence
Patriarch Bartholomew declares, “Human beings and the environment
compose a seamless garment of existence, a multi-coloured cloth which we believe to
be woven in its entirety by God.”32 The unity of creation and divine presence are the
ever-beautiful themes in the Eco philosophical treasury of Eastern Christianity. The
concept, unity of creation, was traced back to the writings of Gregory of Nyssa, an
Eastern Church father. For him, Man has adorning two positions in this world. Man’s
primary position is unique to him an it distinguishes him from all other creatures. Then
the second position is of a mediator for the unity of whole creaturehood. The divine
inbreathing which he has received is not only for his own sake, but also for the whole
creation. So, that nothing in creation is not brought away from taking of a share in
communion with God.33 In the nature, we humans are united for the greater purpose
of God, the creator. When the human realises this concept of unification, he must also
try to see himself as a part of this universe. Whenever, man thinks himself as
something different from nature, their arises the chances for exploitation and value
degradation. So, the concept of unity invites us to act as a mediator and unifying factor
in this universe without considering anything as above or below to us.
1.2.5. Cosmic Liturgy

The term ‘cosmic liturgy’ was coined by a Roman Catholic scholar H. U. von
Balthasar to describe Maximus’ vision both of the Divine Liturgy and of the
universe.34 The ecclesial approach of the eastern churches has greatly influenced in
forming the various strands of the liturgical cosmology.35 Vladimir Lossky says that
the entire universe is called to enter into the Church and it was created in order to
participate in the fullness of divine life.36 The liturgical renewal that began in the
Russian emigration (20th century) is an another strand. It was happened in dialogue
32
JOHN CHRYSSAVGIS, Cosmic Grace, Humble Prayer, The Ecological Vision of the Green Patriarch
Bartholomew I, Cambridge, Eerdmans, 2003, 289.
33
Cf. GREGORIUS PAULOSE, The Human Presence, Geneva, WCC., 1978, 64-66.
34
Cf. HANS BALTHASAR, Cosmic Liturgy, The Universe According to Maximus the Confessor, San
Francisco, Ignatius Press, 2003, 1.
35
Cf. VLADIMIR LOSSKY, The Mystical Theology of the Eastern Church, London, James Clarke and
Co., 1957, 174. From hereafter it is cited as VLADIMIR LOSSKY, The Mystical Theology of the Eastern
Church.
36
Cf. VLADIMIR LOSSKY, The Mystical Theology of the Eastern Church,111-113.
10
with the liturgical movement in Roman Catholic Church. In the work of Fr. Alexander
Schmemann, the renewed liturgical consciousness was given a powerful expression-
Cosmic Eucharist. Sacraments reveal matter in its true reality and the world is the
matter of a cosmic eucharist. Man is the first and foremost priestly figure who is
offering the world back to God in thankfulness, in eucharist.37 Eastern Orthodox
writers have developed the liturgical approach to creation in two different ways. The
first one is the recently articulated point, that the Eucharist as a thanksgiving offering
given by man, the priest of creation. The second one, which is more ancient, focusses
on the idea of praise and worship along with the creation.38 The term cosmic liturgy
indicates the sacramentality of the world. On the other hand, it emphasises the greater
responsibility of human, the priest of creation, to preserve and protect the whole
universe, the plausible offering to the creator.
1.2.6. Ecological perspective of sin

As man needs nature for its physical survival, the nature also needs man for
its eternal salvation.39 Therefore we can say that the human is created to relate the
whole creation to God.40 Then what happens when man fails to relate the creation with
God? Some of the modern thinkers of the Eastern churches try to connect it with the
increasing environmental tragedies. When the human fails to do his responsibility, the
entire creation is undergoing destruction and suffering. On the other side the human
as an efficient part of this creation suffers for his own failure. Hence, we can state that
the sin has an ecological perspective. In other words, it can be called as a cosmic sin.41
Fr. Makarios explains these cosmological consequences of sin in relation with Adam’s
37
Cf. ALEXANDER SCHMEMANN, For the Life of the World, Crestwood, SVS Press, 1973, 60.
38
Cf. ARISTOTLE PAPANIKOLAOU, “Creation as Communion in Contemporary Orthodox Theology” in
Towards an Ecology of Transfiguration, Orthodox Christian Perspectives on Environment, Nature and
Creation, John Chryssavgis & Bruce FOLTZ ed., NEW York, Fordham University Press, 2013, 106–
20.
39
Cf. JOHN ZIZIOULAS, “The Book of Revelation and the Natural Environment”, in Revelation and the
Environment, AD 95- 1995, ed. SARAH HOBSON & JANE LUBCHENCO, SINGAPORE, World Scientific,
1997, 1.
40
Cf. JOHN ZIZIOULAS, “Preserving God’s creation, Part 3”, King’s Theological Review 13, 1–5 ,1990,
130. https://www.resourcesforchristiantheology.org/preserving-gods-creation-1/#more-, accessed on
01/09/2021.
41
Christian Tradition, 11.
11
sin. He states:42 “Sin has cosmic consequences…... I myself ceaselessly perpetuate
the transgression of Adam and destroy the harmony of creation, by abandoning the
Creator…... and in return nature turns itself against me”.
1.3. Eco-philosophical contributions of other Eastern Religions

Eastern philosophy is wide and deep as an ocean. In the case of Western
philosophy, there is no specific link with any religion except Roman Church. But the
case of Eastern philosophy is totally different from it. The Eastern philosophy had
grown under the shade of various eastern religions.43 So, it is necessary for us to
examine briefly the Eco philosophical attitudes of some other popular Eastern
religions.
1.3.1. Judaism
The Jewish tradition is rich in references to environmental concerns. The
Bible, Talmud, Midrash literature, rabbinical responsa, and many other classical
Jewish sources contain a great number of indications about the Environment.44
Judaism has a unique approach to many of the ecological issues like, sustainability of
life on earth, the relationship of man in general and the Jew in particular to nature, the
prevention of nuisance and pollution, the use of natural resources, and the distribution
of space.45 In Hebrew Bible a number of environmental laws can be found.46 The
prohibition against malicious destruction (bal tashhit) is considered the cornerstone
of the Jewish approach to environmental issues. Some other biblical environmental
laws are tsa'ar ba'alei haim (not causing animals pain), the commandments of shmitah
and yovel (sabbatical and jubilee years), and the maintenance of green space around
the Levite cities.47 Judaism is a Theo-centric religion. Hence, Judaism considers
42
MAKARIOS, “The Monk and Nature in Orthodox Tradition”, in So that God’s Creation might Live,
Constantinople, Ecumenical Patriarchate, 1992, 43.
43
Cf. OLIVER LEAMAN, Key Concepts in Eastern Philosophy, London, Routledge, 1999, vii- ix.
44
Cf. MANFRED GERSTENFELD, “Jewish Environmental Perspectives”, Jewish Environmental Studies,
A New Field, 1 ,2001, 1. From hereafter it is cited as MANFRED GERSTENFELD, “Jewish Environmental
Perspectives”.
45
Cf. MANFRED GERSTENFELD, Judaism, Environmentalism and the Environment, Jerusalem,
Jerusalem Institute for Israel Studies, 1998, 1. From hereafter it is cited as MANFRED GERSTENFELD,
Judaism, Environmentalism and the Environment.
46
Cf. MANFRED GERSTENFELD, “Jewish Environmental Perspectives”, 6.
47
Cf. MANFRED GERSTENFELD, Judaism, Environmentalism and the Environment, 15.
12
nature as an expression of God's majesty and a tool for the Creator to rule out
punishment or reward. According to Nahum Rakover, man's attitude toward nature
may be examined from a variety of angles.48 Let us conclude our discussions on
Jewish Ecological thought with Benjamin Ish- Shalom49 quote:50
“When speaking of nature, one must not attribute to it a set and defined essence in and of
itself.... According to this view, nature, in all its dimensions, including the spiritual and
material, the cosmic and cultural-historical, is a process of the revelation of God in the
world, and man is perceived to be its pinnacle, the highest expression of this positive and
optimistic divine-cosmic-natural process.”
1.3.2. Hinduism
The sanctity of all life on the earth is clearly deep-rooted in the Hinduism.
According to Hindu scriptures God has absolute authority over all creatures and all
creatures have the same right to existence. Human beings have no superiority over
other creatures. So that the humans are not allowed to exploit nature; instead, they
have to be live in harmony and peace with nature. The Hindu religion demands
veneration, respect and obedience to several plants, trees, animals. 51 Hinduism
considers earth as a goddess and our mother. Hence, the Earth be worthy our devotion
and protection. Many Hindu rituals offer gratitude and protection in response towards
the earth. There is a custom of touching the floor before getting out of bed every
morning to plead forgiveness from earth for trampling on her body.52 The basis of
Hindu, culture is dharma or righteousness. Dharma is eternal, because it is without
beginning or end, and it supports the whole universe. Dharma is meant for the
wellbeing of all living creatures. Therefore, every human must act for the general
48
Cf. NAHUM RAKOVER, “Yachaso shel haAdam laSeviva beMishnat haRav Kook”, in Simha Raz, ed.,
Kobez haZionut haDatit, Jerusalem, Histadrut HaMizrahi, 1997, 30-37. As cited in MANFRED
GERSTENFELD, “Jewish Environmental Perspectives”, 12.
49
A researcher, a scholar, and a writer, founder and president of Beit Morasha, Prof. Benjamin, Benny
Ish-Shalom is among the world’s prominent leaders of modern Judaism.
https://bmj.org.il/en/aboutus/profbenjamin-ish-shalom/, accessed on 04/09/2021.
50
BENJAMIN ISH-SHALOM, “The Concept of Nature in the Thought of Rav Kook”, a paper presented at
the Conference on Judaism and the Natural World, Harvard University, 1998, 4. As cited in Manfred
Gerstenfeld, “Jewish Environmental Perspectives”, 12.
51
Cf. USHA SHARMA, “Environment with Relation to Hinduism”, International Archive of Applied
Sciences and Technology, 3/1, 2012, 122-123. From hereafter it is cited as USHA SHARMA,
“Environment with Relation to Hinduism”.
52
Cf. USHA SHARMA, “Environment with Relation to Hinduism”, 124.
13
welfare of the earth, humanity and all creation.53 Man has duty bounded to behave just
fully to every creature. The need to protect and conserve biological diversity is
demonstrated in the representation of the family and habitat of god Shiva. Thus, a
devotee of Lord Shiva, will be influenced by the concept of ecological harmony and
respect for biological diversity as depicted with Shiva.54 Likewise, a number of similar
instances can be found in the sacred scriptures of Hindu religion. However Hindu
religion has a great role in maintaining the ecological harmony and they have also a
great responsibility in solving the ecological crisis of this contemporary world.
1.3.3. Buddhism
Buddhism is religion in which its foundation is laid in ecology The first
mention appeared about this Ecocentric nature of Buddhist religion is in Lynn White
‘s seminar paper on “The Historical Roots of our Ecologic Crisis”. In this paper White
made an important hypothesis that the Buddhism would serve as a foundation for Eco-
philosophy or environmental philosophy.55 The ecocentric and spiritual approach of
Buddhism bears similarities to Deep Ecology. Daniel Henning says that both
Buddhism and Deep Ecology “…use values and perspectives that are based on
spiritual and holistic principles for positive change in paradigms, attitudes and
practices”.56 According to Buddhism the respect for life and the natural world is
essential for all human beings. Through the simplicity in living one can achieve the
harmony with other creatures. This simplicity will teach us to appreciate the
interconnectedness of all that lives and it involves developing openness to our
environment. It enables us to enjoy without manipulation.57 Buddhism has a
profoundly positive impact on the environment. It is religion, founded by a human
king who designated his kingship and received a simple life in forests. The Buddha
also reminded his disciples to protect trees and animals. Following the buddha’s
teaching and model Buddhist temples and monasteries have planted trees, dredged
53
Cf. NANDITHA KRISHNA, Hinduism and nature, Australia, Penguin Books, 2017, 10. From hereafter
it is cited as NANDITHA KRISHNA, Hinduism and nature.
54
Cf. NANDITHA KRISHNA, Hinduism and nature, 16.
55
Cf. SUBHASH DONDE, Buddhist Perspectives on Environmental Conservation and Sustainable
Development, 3. https://www.researchgate.net/publication/288824509 ,accessed on 04/09/2021.
56
DANIEL HENNING, In Buddhism and Deep Ecology, USA, 1st Books Library, 2002, 1.
57
Cf. VENKATA SIVA, “Buddhist Solution for Environmental Issues”, International Journal of Science
Technology and Management, 5/12, 2016, 536.
14
rivers, repaired roads, mended bridges and thoughtfully used and cared for natural
resources.58
Conclusion
Eco philosophy has a great relevance in this contemporary world, suffering
from a global environmental crisis. Eco philosophy, which gives the wisdom on
ecology answers to us that how to overcome this severe environmental crisis. Along
with the West, the East has also much to do and tell about the ecology. In this chapter
we discussed about what the East tells on ecology. Our discussions were concentrated
in three main points. In the first part we have seen the difference in the philosophical
approaches of the East and west. The East upholds a holistic and synthetical approach
rather than a dualistic and analytical approach of the West. Furthermore, East follows
an integrated view of reality. The Eco philosophical approaches of the Oriental
Christian churches were the central theme discussed in the second part of the first
chapter. A brief discussion of six major ecological themes included there. God created
the whole Universe and adorned with it life. As the God’s creation all creatures other
than humans also deserves dignity and respect. Human, the Crown and guardian of
creation ought to be protect the whole creation. This can be considered as the core
thought of above all discissions. In the last part we have familiarised with the
ecological vision of some other Eastern religions like, Judaism, Hinduism and
Buddhism. The teachings of those three religions also were underlined concern
towards environment with relation to their on religious heritage. Hence, the first
chapter enumerated the various Eastern Eco philosophical thoughts, especially that of
the Eastern Christian traditions. And it also lends a hand in the new birth of a
philosophical branch i.e., the Eastern Christian philosophy.
58
Cf. KRISHNA DEVKOTA, A Spiritual Dimension of Buddhism for Environmental Protection, 1.
https://www.researchgate.net/publication/340546880 , accessed on 04/09/2021.
15
CHAPTER TWO
Ephrem The Syrian Poet of Nature: A Brief Biography
Introduction
A closer look at the life and works of Ephrem, the Syrian poet of nature, will
help us to get a closer look at his thoughts. In this chapter we discuss the life and
works of Ephrem and his style of writing in detail. The second chapter is divided into
two parts. In the first part, a brief biography is analysed. The second part briefly
describes the works and the features of his writings.
2.1. Life
Before analysing the works and writings of all thinkers, it is essential to
understand their life backgrounds. The life of Ephrem is the subject of study here, not
merely to give a biographical description, instead, to understand the extent to which
his life background has influenced his works. Ephrem’s biographical details, like
those of many other late antique authors, are shrouded in mystery. Much of what we
know about his life comes from books written centuries later, reflecting the historian’s
idealized vision of what Ephrem should have been.59 His life span can be divided into
two different periods: The Nisibian period and the Edessian period. This section
concludes with a discussion of some of the adulterations which had lately been added
to his biography.
2.1.1. Nisibian period

Except for the last ten years of his life, Ephrem lived at Nisibis. There he
served as a deacon and a catechetical teacher under four bishops. It’s impossible to
tell when he was born. AD 306 is a reasonable guess put forward by the scholars.60
59
Cf. ROBERT KITCHEN, “Ephrem the Syrian” in The Orthodox Christian World, ed., Augustine
Casiday, London, Routledge, 2012, 201. From hereafter it is cited as ROBERT KITCHEN, “Ephrem the
Syrian”.
60
Cf. SEBASTIAN BROCK, The Luminous Eye, Kalamazo, Cistercian Publications, 1985, 16. From
hereafter it is cited as SEBASTIAN BROCK, The Luminous Eye.
His parents instilled piety in their son. Although subsequent hagiographers claimed
that Ephrem’s father was a pagan priest, internal evidence from Ephrem’s hymnody
shows that both of his parents were members of the city’s developing Christian
community (or some other claims that his parents were initially pagans and later
converted to Christianity). The Nisibis of Ephrem’s day spoke a variety of languages,
primarily Aramaic dialects. And the Syriac dialect was employed by the Christian
community there. Pagan faiths, Judaism, and early Christian groups were all part of
the society.61
In 308, Jacob was chosen as the second bishop of Nisibis (+ 338), and
Ephrem grew up under his tutelage. At the First Council of Nicea in 325, Jacob of
Nisibis is listed as a signatory.62 In his work Caramina Nisibena Ephrem very
frequently remembers his beloved Teacher with great gratitude.63 Mar Jacob sent
Ephrem to the theological school at Nisibis under his administration. Ephrem was a
brilliant student there. From the Nisibian school, he attained a profound knowledge of
sacred scriptures.64 Mar Jacob assigned Ephrem as a teacher and a Deacon at Nisibis.
But it is not clear that Ephrem received this priestly order either at his baptism or not.
Nevertheless, Ephrem achieved Christian meekness, humility, obedience to God’s
will, and the strength to undergo various sufferings without complaint under the
guidance of his beloved superior. Realizing the great worth of his disciple, Mar Jacob
trusted him to preach sermons, to instruct children in school.65
From the works of Ephrem, it is evident that he was worked with three more
bishops other than Mar Jacob. They were Mar Babu (338-350), Mar Walgash (350-
61
Cf. JOSEPH KALARIPARAMPIL, “Ephrem, the Syrian”, https://www.academia.edu/12081064/,
Accessed on 15/10/2021, 1. From hereafter it is cited as JOSEPH KALARIPARAMPIL, “Ephrem, the
Syrian”.
62
Cf. JOSEPH KALARIPARAMPIL, “Ephrem, the Syrian”, 1.
63
Cf. JOHN KUNNAPPALLY, Mar Aprem Malpan, Vadavathoor, OIRSI, 1992, 27. From hereafter it is
cited as JOHN KUNNAPPALLY, Mar Aprem Malpan.
64
Cf. JOHN KUNNAPPALLY, Mar Aprem Malpan, 27.
65
Cf. JOSEPH KALARIPARAMPIL, “Ephrem, the Syrian”, 1-2.
17
361), Mar Abraham (361 onwards).66 Mar Jacob appointed Ephrem as mpšaqana67 in
the Nisibian school.68 The school was worked on the basis of two major aims: to teach
and interpret the sacred scriptures and to defend the true faith against all other heretical
teachings. While the time of Persian invasion Ephrem was the principal of the Nisibian
school.69
The city of Nisibis was attacked by the Persians in 338, 346 and 350. In his
work Caramina Nisibena Ephrem gives some references about the life at Nisibis
during warfare. This work starts with the mention of third attack by Persians.70
Ephrem speaks of extreme agony and deprivation of war in this work.71 And also the
work refers the valuable services of the three bishops of Nisibis (at different time
periods) during the time of three different attacks. So, it is evident from these
descriptions that Ephrem was very actively involved in the defence activities against
the attacks. As a deacon in the church, he done a great service in caring the people
who were wounded in warfare.72 Miraculously the city of Nisibis was delivered from
the hands of enemies from the repeated war series. Each time Persians failed to
conquer Nisibis because of God’s providence.73 In AD 359, Shapur's army again
approached the city, and captured it by executing Julian.74
66
Cf. J. M. FIEY, “Les eveques de Nisibe au temps de saint Ephrem”, Parole de l’Orient 4 (1973),
pp.123-135; I. Ortiz de Urbania, “L’eveques et son role dapres saint Ephrem”, Parole de l’Orient 4
(1973), pp.137-146. As quoted in THOMAS KOONAMMAKKAL, Moran Etho - 40: The Theology of
Divine Names in the Genuine Works of Ephrem, Kottayam, SEERI, 2015, 38. From hereafter it is cited
as THOMAS KOONAMMAKKAL, Moran Etho – 40: The Theology of Divine Names in the Genuine Works
of Ephrem.
67
A Syriac title given to a Biblical exegete.
68
Cf. A. SCHER, Mar Barhadbeshabba Arbaya: Cause de la foundation des Escoles (Patroligia
Orietnalis 4, Paris 1907; Turnhout 1971), pp.63, 377. As quoted in THOMAS KOONAMMAKKAL, Moran
Etho - 40: The Theology of Divine Names in the Genuine Works of Ephrem, 38.
69
70
71
Cf. THOMAS KOONAMMAKKAL, Moran Etho - 40: The Theology of Divine Names in the Genuine
Works of Ephrem, 38.
72
Cf. JOHN KUNNAPPALLY, Mar Aprem Malpan, 36-37.
73
74
Cf. UTE POSSEKEL, Evidence of Greek Philosophical Concepts in the Writings of Ephrem the Syrian,
Louvain, Corpus Scriptorum Christianorum Orientalium, 1999, 17. From hereafter it is cited as UTE
POSSEKEL, Evidence of Greek Philosophical Concepts in the Writings of Ephrem the Syrian.
18
2.1.2. Edessian period
Soon after the Persian conquering, the Christians were allowed to leave and
migrate from the city of Nisibis to Edessa, the home city of Aramaic dialect75, and
Ephrem was also a part of that migration.76 He took over the responsibility of the
Christian school which was already existed at Edessa.77 Immediately his reputation
increased and his students and disciples began to be abundant. Edessian school had a
great role in spreading the fame of Ephrem to the wide Graeco- Latin west for nearly
a century.78
According to Prof. Sebastian Brock, Ephrem was very deeply encountered

with the heretical teachings of his age. Brock explains this in his The Luminous Eye:
“It was probably only in Edessa that Ephrem first encountered the full force of the
fierce theological controversies that were against the time involving the followers of
Marcion, Arius, Eunomius, Anomoeans, Manicheans and many others.”79 Edessa was
the centre of all heretical sects and the arrival of Ephrem at Edessa was a great
consolation to the little Christian community. On the other hand, this heretical
situation of Edessa prompted Ephrem to work more in defending the orthodox faith
through his writings. So, the Edessian period of Ephrem was the most creative period
of his literary output.80
One of the trustworthy information about the life of Ephrem can be found
from the historical description named Chronicle of Edessa about the great famine took
place at Edessa shortly before Ephrem’s death.81 According to some authors this great
famine is connected with the plague disease spread over there.82 Ephrem was serviced
as the head of a voluntary group which was formed under his guidance. He was
75
Cf. SEBASTIAN BROCK, The Luminous Eye, 5.
76
Cf. ROBERT KITCHEN, “Ephrem the Syrian”, 202.
77
Cf. A. SCHER, Mar Barhadbeshabba Arbaya: Cause de la foundation des Escoles, pp.381; see A.
Voobus, History of the school of Nisibis (CSCO 266 Subs 26, Louvain 1965), pp. 7-9. As quoted in
THOMAS KOONAMMAKKAL, Moran Etho - 40: The Theology of Divine Names in the Genuine Works of
Ephrem, 39.
78
79
SEBASTIAN BROCK, The Luminous Eye, 5.
80
81
82
Cf. JOSEPH KALARIPARAMPIL, “Ephrem, the Syrian”, 3.
19
involved in caring the poor and diseased persons and he organized the funerals of
people those who were conquered to death due to the contiguous diseases.83 After a
ten-year residency in Edessa, in his seventies Ephrem departed from this world.84
2.2. Genuine Works and Ephremian Methodology

Many of the works of Ephrem have been lost. However, as early as the 18th
century, researchers found numerous works in monasteries in the Nitrian Valley.
Only after careful scrutiny of the found manuscripts was it ascertained whether they
belonged to Ephrem. It is important to establish the authenticity of Ephrem's works
because of three important reasons:85 (1) most early Syrian writers wrote
anonymously, (2) those who copied the manuscripts added a number according to
their own temperament, (3) there was a tendency at that time for the works of their
disciples to be attributed to famous people. In this section, the features of Ephrem’s
writing and a list of his authentic works are included.
2.2.1. List of Authentic Works

It is extremely impossible to distinguish Ephrem’s original hymns from the
attributed works. Because most of his hymns were adapted by various Syriac churches
for their liturgical purpose. Here in this study, I used the lists combined by Thomas
Koonammakkal in Moran Etho - 40: The Theology of Divine Names in the Genuine
Works of Ephrem and Sebastian Brock in The Luminous Eye to prepare a new list of
the Ephrem’s authentic works.86
Ephremian works can be classified under four major classes. They are
turgame87 or straight prose, artistic or rhythmic prose, memre88 or verse homilies and
madrashe89 or hymns. Names of works are listed below:
83
84
Cf. SEBASTIAN BROCK, Hymns on Paradise, Crestwood: St. Vladimir's Seminary Press, 1990, 11-
12. From hereafter it is cited as SEBASTIAN BROCK, Hymns on Paradise.
85
86
Works of Ephrem, 43-44; Cf. SEBASTIAN BROCK, The Luminous Eye, 6-7.
87
A Syriac word used to indicate the Interpretation of sacred scriptures.
88
A Syriac word which means homilies arranged in syllable.
89
A Syriac word used to designate exhortative hymns.
20
• Turgame or Straight Prose- Polemical work: Prose Refutations; Prose
commentaries on Biblical books: Commentary on Diatessaron, Commentary on
Pentateuch (uncompleted only Genesis & Exodus), Commentary on Acts,
Commentary on Paul (only Armenian versions).
• Artistic or Rhythmic prose- Discourse on our Lord, Letter to Publius (on last
judgement)
• Memre or Verse homilies- Discourses on Faith & Discourses on Nicomedia.
• Madrashe or hymns- Caramina Nisibena, Fifteen Cycles of hymns on different
topics: on Epiphany (?), Against Heresies, Against Julian, on the Unleavened
Bread, on Abraham Kidunaya (?), on the Crucifixion, on the Church, on Faith,
on Fasting, on Julian Saba (?), on the Nativity, on Paradise, on the Resurrection,
on Virginity, in Armenian.
2.2.2. Poetic theologian

Ephrem is a theological poet who proved that poetry is the best medium for
communicating profound theological principles. As all his contemporaries explained
theology in prose, his importance is heightened by the fact that he taught theology
through verse and initiated a revolutionary change in the world of theology. Therefore,
most of his works are in the form of poetry.
Why did Ephrem use poetry as his theological medium. Brock answers that
Ephrem was always afraid of the theological definitions and dogmatic style of the
Greek. For Ephrem definitions are dangerous because of two main reasons: definition
try to limit an infinite thing and definition tries to investigate into something that is
more and more transcendent than imminent. Ephrem did not need to be a dogmatic on
God. For him the God who is infinite, cannot be defined by a finite man. Even though
God revealed himself to us partially, He is not limited by our limited intellect. If we
try to do like that as trusted by the revealed truths, sometime it may become
blasphemous.90 Through poems Ephrem presented the infinite God without the limit
of words. Rather than a theology of definition he uses a theology of paradox.91 Mary
90
Cf. SEBASTIAN BROCK, The Luminous Eye, 12-13.
91
Works of Ephrem, 51-54.
21
Hansbury writes about the characteristic of Ephremian poetic methodology: “Ephrem
uses poetry primarily as the vehicle for his theology. Since, poetry tends not to
encapsulate truth, Ephrem is able to present a dynamic approach and does not use
Western Philosophy but rather images from the bible, human experience and the
natural world”.92
Conclusion
It is the need of our time to re-read Ephrem’s visions about nature. As an
introduction to such a study, it is essential to assess Ephrem’s living conditions. We
made such an attempt through this chapter. Ephrem, who was born and grew in
Nisibis, the motherland of the Syriac language, entered the world of writing and
became a good teacher who presented theology in a different style. During the
Edessian period, we encounter an Ephrem, who defended the teachings of the Church
by fighting against the heresies of his period. The first part led us to this conclusion.
In the first part of the second chapter, we try to get acquainted with the vast collection
of Ephrem’s works like an infinite sea and to discover the peculiarities of his writing.
Finally, this chapter portrayed a full picture of Ephrem, the first poet of nature in the
Christian world.
92
THOMAS KOONAMMAKKAL, Moran Etho - 40: The Theology of Divine Names in the Genuine Works
of Ephrem, 20.
22
CHAPTER THREE
Ephrem: A Holistic Philosopher of Nature
Introduction
This chapter deals with the ecological vision of Ephrem as a creative response
to the present ecological crisis. The whole chapter is divided into five short sections.
In the first section we try to understand the philosophical method of Ephrem in his
theologizing. The Ephremian philosophy and its various features are depicted in this
section and this section also presents Ephrem as a philosopher of Christian East. In
the following sections it is indented to portray the various ecological thoughts of
Ephrem. In the second section we analyse the Ephremian thought that the nature as a
medium of divine revelation. This section also discusses about the faith as a necessary
prerequisite to see this nature as a place of wonder. The third section examines how
the Ephremian vision can make one responsible towards the environment. The
concepts like ecological consequences of sin and the human dignity over the other
creation are also included for the discussion in this part. The sacramentality of nature
proposed by Ephrem is taken as a matter of study in the fourth section. This chapter
is concluded with a brief comparison with the ecological visions of some important
Western philosophers.
3.1. Philosophy and Ephrem

Ephrem is a well-known theologian for the whole Christian world. But no one
acknowledges this wise man as a philosopher. Ephrem is a philosopher for only a
person who has a wider vision of philosophy rather than a narrow vision. Ephrem is
not a philosopher for a person who understands philosophy based on a western
philosophical mind. Ephrem developed his own philosophy rather than depending on
any other well-known philosophical thought. Until we didn’t recognize Ephrem as a
philosopher the Ephremian ecological vision has no relevance in the field of
philosophy. So, in this section, we try to be acquainted with the Ephremian philosophy
and its peculiarities.
3.1.1. Ephremian Philosophy and its peculiarities
In the Western Christian tradition, we find theological doctrines which are
laid the foundation on the Western philosophical ideas. But, from the very beginning
period of the church, there were two radically different approaches to the use of
Hellenistic philosophy in theologizing. Justin the martyr, Clement of Alexandria have
supported the use of Greek philosophy in theology. But on the other hand, Tatian,
Tertullian was opposed this. Ephrem, the Syriac church father has followed the path
of the latter ones.
1
So, we can surely say that Ephrem is a religious philosopher who took his
own philosophical method to defend the true faith. Sebastian Brock explains this:
St Ephrem's mode of theological discussion, essentially Biblical and Semitic in character,

thus stands in sharp contrast to the dogmatizing approach which, under the influence of
Hellenic philosophy, has characterized much of the Christian theology with which we are
today familiar.2
The Ephremian method of theologizing is obviously in harmony with the apophatic
tradition3 of later Greek theology.4
Ephrem is famous in both biblical exegesis and in defending orthodoxy. To

accomplish these, he used different methods. To interpret the sacred scriptures
Ephrem exercised a symbolic paradoxical method.5 The symbolic nature of Ephrem’s
theology is emphasized by A. de Halleux.
The language of Ephrem is not simply the pseudo-scientific naturalism of the Antiochene
exegesis nor the idealist allegorism of the Alexandrian school, but of the symbolic one
capable of expressing paradoxically the realities of the history of salvation which is at the
same time transcendental and immanent to the experience of faithful.6
Ephrem’s symbolism has several peculiarities. First and foremost, it is
paradoxical. The paradox is a theological language, where the events from human
1
Cf. THOMAS KOONAMMAKKAL, “Ephrem’s Philosophy of Theological language”, Parole de l’Orient,
46, 2020, 153.
2
SEBASTIAN BROCK, Hymns on Paradise, Crestwood: St. Vladimir's Seminary Press, 1990, 40. From
hereafter it is cited as SEBASTIAN BROCK, Hymns on Paradise.
3
Involving the practice of describing something by stating which characteristics it does not have.
“Apophatic.” Merriam-Webster.com Dictionary, Merriam-Webster, https://www.merriam-
webster.com/dictionary/apophatic. Accessed on 21/11/2021.
4
Cf. SEBASTIAN BROCK, Hymns on Paradise, 41.
5
Cf. SEBASTIAN VETHANATH, Divinization in Ephrem, Kottayam, OIRSI, 2016, 58-59. From hereafter
it is cited as SEBASTIAN VETHANATH, Divinization in Ephrem.
6
A. DE HALLEUX, “Saint Ephrem le syrien” in RtL 14, 1973, 354. As quoted in SEBASTIAN VETHANATH,
Divinization in Ephrem, 59.
24
experience are placed side by side antithetically.7 For example, while describing the
searching of God by the man he uses both the terms hiddenness and accessibility.8
Another feature of Ephrem’s symbolism is the plentiful use of types and anti-types.
Christ - Adam, Mary - Eve, etc are Ephrem’s famous pairs of types and anti-types.9
In Ephrem’s language of theological thought, the concept of ontological

chasm10 plays an important role. We can consider it as the quasi-philosophical
cornerstone of the whole theologizing in Ephrem.11 But this doesn’t mean that Ephrem
opposes a legitimate search and reasonable theologizing. He only strongly opposes
the ‘prying into’ the Godhead. It is very evident in his own words: “It is not right for
us to cultivate ignorance or deep investigation, but intelligence sound and true
between these two extremes”.12
3.2. Nature as a medium of Divine Revelation

Ephrem is not only a theologian but also a blessed poet of nature. The
ecological vision of Ephrem is becoming more popular in the contemporary world.
Ephrem is the first eco-saint in the whole of Christendom. But unfortunately, Francis
of Assisi, an Italian friar who lived in the 13th century, is more popular among the
Christian tradition. So, here we try to analyse the ecological vision of Ephrem, the
unpopular eco-saint of the past fourth century.
Before moving deeper into his ecological vision, we have to be familiarised

with some preliminary notions on Ephremian ecological vision. In the correct sense,
Ephrem is not an ecologist but a prominent theologian. But he is different from his
contemporary theologians only in his method of theologizing. In the Ephremian
7
Cf. SEBASTIAN VETHANATH, Divinization in Ephrem, 59.
8
Cf. ROBERT MURRAY, The Paradox of God’s Hiddenness and Accessibility in St Ephrem, Oxford,
Blackwell Publishing Ltd., 2004, 158.
9
Elena Narinskaya, The Poetic Hymns of Ephrem the Syrian, Lampeter, The Edwin Mellen Press Ltd.,
2013, 74.
10
The term used by Ephrem to indicate the sharp division between the creator and creatures. This
concept is based on the common law that the knowledge of something must be greater than the object
of its knowledge. Cf. SEBASTIAN BROCK, The Luminous Eye, Kalamazo, Cistercian Publications, 1985,
26. From hereafter it is cited as SEBASTIAN BROCK, The Luminous Eye.
11
Works of Ephrem, Kottayam, SEERI, 2015, 52. From hereafter it is cited as THOMAS KOONAMMAKKAL,
Moran Etho – 40: The Theology of Divine Names in the Genuine Works of Ephrem.
12
EPHREM, Prose Refutations of Mani, Marcion and Bardaisan 1: 7, trans., Charles Mitchell, London,
Williams and Norgate, 1912.
25
method of theology the created world has a fundamental role in search of the Divine.
For Ephrem creation is a locus theologicus13.14 The angelic poet, through his works,
puts forward the entire humanity and creation in relation to God, where He manifests
His divine initiative of marvellous creative act and His sign over the creation, which
render a splendored dignity and demand the right human response to it.15 For Ephrem
there are two witnesses- scripture and nature- of the divine revelation are given to
us.16 This dynamic revelation is shown in Ephrem's Hymns on Virginity, where he
asserts that there are three harps that point to the divine mysteries; they are the Old
Testament, the New Testament, and the nature.17 Therefore, Ephrem considers the
creative world as a realm of divine revelation. So, in the following part we discuss
how would bet the human’s attitude towards the nature and the necessary prerequisite
for this attitude according to Ephrem.
3.2.1. Sense of Mystery and Wonder

Ephrem expresses a sense of mystery and wonder towards the nature. As a
realistic theologian Ephrem always speaks of the empirical world in relation to God.
His methodology is very different from the perspective of the Hellenistic schools. He
holds a method which is totally connected to the empirical realities other than the
abstract definitions of the Greek philosophy. On the same time, he insists his readers
to keep out from the materialistic world view of his contemporaries like Bardasian
and Mani. According to Ephrem we must take a safe position by acknowledging the
symbolic and mystical sense of this material world which lead us to their creator.18
13
Locus theologicus (Sg.) or locus theologici (Pl.) is a phrase from Protestant and Catholic dogmatics
and theological theory of knowing that means "place / places theological knowledge."
https://second.wiki/wiki/locus_theologicus, Accessed on 21/11/2021.
14
Cf. THOMAS PUTHENPURACKAL, Eco-theological Vision of Ephrem and Jacob of Serugh as a
Response to the Contemporary Eco-crisis, (unpublished doctoral dissertation), Paurastya Vidyapitham,
Kottayam, Faculty of Theology, 2020, 56. From hereafter it is cited as THOMAS PUTHENPURACKAL,
Eco-theological Vision of Ephrem and Jacob of Serugh as a Response to the Contemporary Eco-crisis.
15
16
Cf. SEBASTIAN BROCK, “The Imagery of the Spiritual Mirror in the Syriac Literature”, Journal of the
Canadian Society for Syriac studies, 5, 2015, 7. As quoted in THOMAS PUTHENPURACKAL, Eco-
theological Vision of Ephrem and Jacob of Serugh as a Response to the Contemporary Eco-crisis, 52.
17
Cf. EPHREM, Hymns on Virginity 28: 13-29, 1-5, trans., Edward Beck, Louvain, CSCO, 1962, 105-
106. From hereafter it is cited as EPHREM, Hymns on Virginity.
18
Response to the Contemporary Eco-crisis, 64.
26
Ephrem presents three elements of divine revelation such as types (tupse*),
symbols (raze*) and names (smahe*). Both Scripture and Nature contains these types
and symbols.19 In his Hymns on Virginity Ephrem sings: “Where ever you turn your
eyes, there is God’s symbol”.20 So, this mystical and wonderous attitude towards the
whole creation, as they are the carriers of divine revelation, makes the humans to
approach this environment with a greater respectful care.
3.2.2. Illuminated Eye of Faith

In the above section we identified that we should have a mystical and
wonderous approach towards the nature. Ephrem says also about a prerequisite for
creating an above-mentioned attitude towards the nature. For Ephrem Faith is the
basic requirement to understand the hidden power of God in the symbols and
imageries of nature.21
3.2.2.1. Creation includes the imageries and symbols of Creator God

Ephrem sings in the Hymns on Church: “Faith is the eye that can see hidden
things”.22 Ephrem use a specific term called Ayna Shaphya which means ‘Luminous
or Illuminated eye’ to indicate this faith, in his writings.23 The gift of faith which is
illuminated by Christ helps us to see the hidden power of God in the symbols of nature.
Christ illuminates the human faith. Because Ephrem employs the title ‘the luminous
one’ a number of times to Christ.24 God has filled the creation with His traces and man
has given an intellectual capacity which is led by the light of faith.25 The light or
radiance which comes from Christ will illuminates the inner eye of faith. Through this
eye a human will capable of acknowledging the creations’ power of revealing the
divine truths. In order to accept this kind of viewpoint one must do a prayerful practice
19
Cf. JOSEPH NADUVILEZHAM, “The Eco-spiritual Vision of St. Ephrem”, Christian Orient 24/3, 2003,
135. From hereafter it is cited as JOSEPH NADUVILEZHAM, “The Eco-spiritual Vision of St. Ephrem”.
20
EPHREM, Hymns on Virginity 20:12, 105-106.
* Syriac words of the respective translated words from Ephrem’s work.
21
Cf. JOSEPH NADUVILEZHAM, “The Eco-spiritual Vision of St. Ephrem”, 136.
22
EPHREM, Sabhageethangal 24:3 [a Malayalam translation of Hymns on Church], trans., Geevarghese
Chediath, Kottayam, OIRSI, 2009, 55.
23
24
25
Cf. ROBERT MURRAY, The Theory of Symbolism in St. Ephrem’s Theology (a paper presented at the
seventh international congress on Patristic studies in September 1975), Oxford, Heythrop College, 2.
27
of lectio divina26 of the sacred scripture and the book of Nature, associated with a
sense of intellectual humility.27 For Ephrem says: “Let us know how small our
knowledge is, too contemptible to scrutinize the Knower of All” (HdF).28 Ephrem
always discourages a scientific analysis of the creative beauty and order and he argues
that it will result in the chaotic mistakes and argumentative answers.29
3.3. The responsible authority of Humans

Man, the crown of creation, has a responsible authority over the other non-
human creation. But in the contemporary situation man tries to show an excessive
superiority over the environment. A sublimated humanistic approach towards the
nature is very expressive in the environmental pollutions and unhealthy development
projects. So, Ephremian ecological visions in relation with the anthropological views
are taken here to study as a creative response towards the increasing anthropocentric
views.
3.3.1. Ecological consequences of sin

As man needs nature for its physical survival, the nature also needs man for
its eternal salvation.30 Therefore we can say that the human is created to relate the
whole creation to God.31 Then what happens when man fails to relate the creation with
God? (The common Eastern view on this topic was already discussed in the first
chapter). Ephrem gives a fine answer to this while interpreting the Adam’s dismissal
from the paradise. The cosmic harmony will be disturbed by the moral evil and misuse
of man’s free will. As Ephrem says it can be seen in the fall of human from the
paradise. Ephrem explains this in the Hymns Against Heresies 28: 9.32 In the paradise
26
A practice of meditative reading of a sacred text.
27
Cf. SIDNEY GRIFFITH, “A spiritual father for the whole Church: the universal appeal of St. Ephrem
the Syrian”, Journal of Syriac Studies 1/2, 1998, 212.
28
EPHREM, Hymns on Faith 15:3, trans., Jeffrey Wickes, Washington, The Catholic University of
America Press, 2015, 140.
29
30
Cf. JOHN ZIZIOULAS, “The Book of Revelation and the Natural Environment”, in Revelation and the
Environment, AD 95- 1995, ed. Sarah Hobson & Jane Lubchenco, Singapore, World Scientific, 1997,
1.
31
Cf. JOHN ZIZIOULAS, “Preserving God’s creation, Part 3”, King’s Theological Review 13, 1–5 ,1990,
130. https://www.resourcesforchristiantheology.org/preserving-gods-creation-1/#more-, accessed on
01/09/2021.
32
28
Adam and Eve were in harmony with the whole creation, including animals and
plants. But after sin of disobedience and their dismissal from the paradise the earth
brought forth the thorns and the wild animals became harmful to the humans. Ephrem
indicates these disorders as the ecological consequences of sin.33
3.3.2. The dignity of humans from other creation

Ephrem, as an eco-philosopher of the Syriac East not only speaks about the
greatNæss of this environment but also, addresses the importance of the human
dignity. While interpreting the book of genesis, Ephrem states the significant nature
of human creation. In the Ephremian writings we can found two specific peculiarities
of human creation which Ephrem gave more emphasise: the creation in the image of
God and the creation as the unique act of love.34 (The anthropological vision of
Ephrem is a vast area of study. Therefore, a detailed account is not intended in this
study. For further reference and study see Sebastian Vethanath’s Divinization in
Ephrem.)
3.4. The Sacramentality of Creation

Ephremian writings raises the nature to a status of a sacrament. The
sacramental value of nature emphasizes the idea that the world must to give great
respect towards the non-human creation. The sacredNæss of nature implies the
greatNæss of nature. Ephrem himself was well aware of the sacramental dimension
of this created world.35 The creative purpose of God is very explicitly evident in the
sacramentality of creation.36 For Ephrem creation gives birth to Christ as Mary gave
birth to him once.37 As like the scripture the hidden power of God is also can be
experienced in the nature also. Through nature God manifested himself in the World
33
Cf. EPHREM, Hymns Against Heresies, trans., Edward Beck, CSCO 169/76, 1957.
34
Cf. SEBASTIAN VETHANATH, Divinization in Ephrem, 118-134.
35
36
Cf. T. KRONHOLM, Motifs from Genesis 1-11 in the Genuine Hymns of Ephrem the Syrian, Amqvist
and Wiksell, Uppsala, 1978,39. As quoted in THOMAS PUTHENPURACKAL, Eco-theological Vision of
Ephrem and Jacob of Serugh as a Response to the Contemporary Eco-crisis, 84.
37
Cf. EPHREM, Manushyavatharageethangal 6:8 [a Malayalam translation of Hymns on Nativity
(HdN)], trans., Geevarghese Chediath, Kottayam, OIRSI, 2001, 62.
29
and this manifestation was completed in the incarnation.38 Therefore, we can say that
the nature act as a sacrament which visualizes the divine power in the world.
3.4.1. Glorification of the whole world

As like the other Church fathers Ephrem also considers the paradisical state
as the ideal state which the man must be regained.39 In the hymns on Paradise Ephrem
describes the glorious state of paradise and Adam before Adam’s fall.40 Through this
magnificent description of the primordial paradise Ephrem try to teach his readers
about the eschatological salvation of the whole world.41 All the created things are
originated in the light of the paradisical glory and are returning to it.42 In other words
it is the restoration of the primordial state before the fall where the whole creation live
together in harmony.43 But the ultimate recovery of the lost harmony is only occur in
the eschatological paradise.44 Therefore, Ephrem depicts the created world as a
medium of the salvation of the human beings.45 Here it becomes the natural world is
more necessary for the man to attain salvation. So, Ephremian attribution of a salvific
dimension to the nature uplifts the greatness of nature.
3.5. Ephrem and other Western Philosophers: Similarities and

Differences
Though East and West are different in their thought patterns we can find
resemblances also. So, in this final section we are trying to make a brief comparison
between the philosophical thoughts of Ephrem and some western philosophers like
38
Cf. Anthimos Mathews, “Eco-theological Model of Ephrem the Syrian”, Christian Orient 24/3, 2015,
199.
39
Cf. JOSEPH NADUVILEZHAM, “The Eco-spiritual Vision of St. Ephrem”, 137.
40
Cf. EPHREM, Parudeesageethangal 13: 7 [a Malayalam translation of Hymns on Paradise (HdP)],
trans., Geevarghese Chediath, Kottayam, OIRSI, 2001, 101. From hereafter it is cited as EPHREM,
Parudeesageethangal.
41
42
Cf. EPHREM, Parudeesageethangal 6: 4, 46.
43
Cf. MATHAI KADAVIL, The World as Sacrament, Louvain, Uitgeverij Peeters, 2005, 279. From
hereafter it is cited as MATHAI KADAVIL, The World as Sacrament.
44
45
30
Augustine, Thomas Aquinas and Arne Næss. As our study is purely based on ecology,
we are only treating the ecological visions of above-mentioned western philosophers.
3.5.1. Ecological vision of Augustine and Thomas Aquinas

Augustine of Hippo is one of the main figures of the Western theology and
philosophy. Augustine has a very clear and inspiring view of the created world.46
While reflecting the beauty of nature in his Sermon Augustine insists us to praise the
creator God on behalf of the beauty of this cosmos.47 For Augustine, creation reflects
God’s beauty and goodness as a mirror and this reflection must lead the whole of
humanity to the worship and enjoyment of God.48 Augustine compares creation to an
open book, not written by ink but by the non-human creations. Through this book of
nature, we must read about God.49 Augustine considered creation as something that
we know and experience as provisional, good in itself and destined for future
glorification. Augustine contemplated the present beauty of this creation as a promise
for the beauty of its future state.50 According to Augustine, nature acquires its intrinsic
value and dignity, because of created by a good Creator. And also, the nature is in
constant reference to the Creator from beginning through to the end of time,
irrespective of human experience and judgment.51 Augustine was also reflected on the
sacramental value of nature.52
As like Augustine, Thomas Aquinas also gives some notions on the creation.
Thomas Aquinas presented the most comprehensive study of the goodness of the
physical world. When God created the universe, he essentially imparted goodness to
46
Cf. MARK RENACIA, “Contemporary Ecology and Augustine on Creation”, Estudios Eclesiásticos
94/369, 2019, 389. hereafter it is cited as MARK RENACIA, “Contemporary Ecology and Augustine on
Creation”.
47
Cf. AUGUSTINE, Sermon 68: 5, trans., Edmund Hill, Brooklyn, New City Press, 1991, 504. hereafter
it is cited as AUGUSTINE, Sermon.
48
Cf. MARK RENACIA, “Contemporary Ecology and Augustine on Creation”, 390.
49
Cf. AUGUSTINE, Sermon 68: 6, 505.
50
Cf. EDWARD HORSKI, “Augustine on Environment: Abiding in the Tranquillity of Order”, School of
Theology and Seminary Graduate Papers/Theses, 1998, 4.
https://digitalcommons.csbsju.edu/sot_papers/1171 Accessed on 26/11/2021. Hereafter it is cited as
EDWARD HORSKI, “Augustine on Environment: Abiding in the Tranquillity of Order”.
51
Cf. EDWARD HORSKI, “Augustine on Environment: Abiding in the Tranquillity of Order”, 15.
52
Cf. JAME SCHAEFER, “Catholic foundations for environmental ethics: A critical-creative approach to
patristic and medieval notions”, Current Issues in Catholic Higher Education 24/1, 2004, 34. Hereafter
it is cited as JAME SCHAEFER, “Catholic foundations for environmental ethics: A critical-creative
approach to patristic and medieval notions”.
31
creatures in varied degrees, endowing each with a nature and purpose in connection
to others.53 All organisms are necessary contributors to the universe's functioning,
bringing about the common good as God intended.54 When extolling the goodness of
the ordered cosmos that God created and maintains in existence, St. Thomas used a
lot of superlatives.55 Within the confines of anthropocentric conservation, Aquinas
provides a valuable resource for expanding our care for the wellbeing of nonhuman
creation. However, if one wishes to go beyond these limits, one must look beyond
Aquinas to other voices in the Christian tradition.56
3.5.2. Deep Ecology proposed by Arne Næss

Human people in the modern world are looking for a better existence. They
are attempting to improve their standard of living by substantially exploiting nature
and its resources. Deep ecology is a philosophy and a set of environmental ethics that
attempts to accomplish this. Arne Næss, a philosopher, popularised deep ecology. The
ecological movement, according to Næss, has two threads. There are two types of
ecology: shallow ecology and deep ecology.57 Shallow ecology is primarily focused
with addressing industry's negative environmental consequences and how they impact
human interests. It believes that the environment should be saved not because of its
intrinsic value, but because of its utility to man. Shallow ecology also promotes
environmentally friendly practises like recycling and green technologies. When the
environment is useful but only inasmuch as it may benefit humans, it takes a more
anthropocentric or economic perspective.58 Shallow ecology deals with issues on a
very basic level. That is, when it comes to the most important concerns facing
humanity.
53
Cf. THOMAS AQUINAS, Summa Theologiae 1.5 .3., trans., Fathers of the English Dominican
Province, New York, Benziger Brothers, 1947. Hereafter it is cited as THOMAS AQUINAS, Summa
Theologiae.
54
Cf. THOMAS AQUINAS, Summa Theologiae 1.47.1-2.
55
Cf. THOMAS AQUINAS, Summa contra Gentiles 3.18-20., trans., Joseph Kenny, New York, Hanover
House, 1955.
56
Cf. Ryan McLaughlin, “Thomas Aquinas' Eco Theological Ethics of Anthropocentric Conservation”,
Horizons 39/ 1, 2012, 97.
57
Cf. RONALD SANDLER, Environmental Ethics: Theory in Practice, New York, Oxford University
Press, 2018, 272.
58
Cf. MICHAEL NELSON, “Deep Ecology,” in Encyclopedia of Environmental Ethics and Philosophy
Volume I, eds., J. Baird Callicott and Robert Frodeman, Gale, Cengage Learning, 2009, 206.
32
Deep ecology is a term that encompasses a wide range of environmental
ideologies, from a broad definition of all non-anthropocentric views to a highly
technical philosophy. Deep ecology aspires to create a worldview that is
comprehensive rather than human-centered. It highlights the cultural and ideological
aspects of environmental issues.59 Deep ecologists believe that a necessary drastic
revolution is required for the benefit of the ecosystem. The issues occur because we
regard nature and ourselves as two separate things. We should think of nature and
ourselves as one entity, as one cannot exist without the other and both are inextricably
intertwined.
3.5.3. Resemblances and Differences

We have briefly discussed three major Western philosophers’ ecological
visions. Now it is very effective to make a short comparison between the ecological
perspectives of Ephrem and the above discussed Western philosophers. For a
comfortable and efficient analysis, the comparison is prepared in the form of a table.
Similarities Differences
All these philosophers agrees that the Aquinas and Arne Næss doesn’t speak
nature has an intrinsic value. about the sacramental value of nature.
All the Christian philosophers give

All these philosophers unanimously
importance to the human dignity. But
argue the interdependency of all created
for Arne Næss environment should be
beings either for the existence in this
protected irrespective of human
world or in the other world (salvation).
welfare.
All the Christian philosophers Both Ephrem and Augustine

acknowledged the creation as the medium considered the nature as a book of
to attain God-experience. revelation and emphasised the
59
Cf. JOSEPH DESJARDINS, Environmental Ethics, An Introduction to Environmental Philosophy,
Wadsworth, Cengage Learning, 2013, 207.
33
eschatological bliss of the whole
world.
Arne Næss doesn’t give a concept

All of the Christian philosophers gave
about the creator- creature relation. He
primary importance to the human dignity
never gives any reference about a
than the non-human creation.
Creator God.
Conclusion
Ephrem, an eco-philosopher of the Eastern Christian Church is being
addressed to the readers through this chapter. The dominant features expounded in
this chapter are the ecological vision of Ephrem as a resourceful reply to the
contemporary ecological crisis. This chapter is divided into five short sections. In the
first section we attempted to understand the philosophical perspective of Ephrem. In
this part we have made an effort to explore the Ephremian philosophy and its various
characteristics. This section has succeeded in presenting Ephrem as a philosopher of
Eastern Christian Church. His philosophical method is totally different from that of
the Western philosophical tradition. The whole upcoming part of this chapter has
depicted the various ecological thoughts of Ephrem. For Ephrem, the nature is a
medium of divine revelation and in order to apprehend this mystical view one must
look into this nature with an eye of faith illumined by the light of Christ. This is the
significant theme discussed in the second section. The third section explained the need
of a responsible authority of humans towards the environment. Ephremian notions of
the ecological consequences of sin and the human dignity over the other creation
proclaims the importance of nature. The sacramentality of nature proposed by Ephrem
and the concept of the overall glorification of the world are capable of invoking the
special attention of the present-day ecologists. The brief comparison between the
ecological visions of Ephrem and some other important Western philosophers enables
the reader to attain a comprehended view on the various ecological perspectives of
different philosophers. By taking into consideration these elements we may able to
address the ever-growing ecological crisis of our mother earth.
34
General Conclusion
Our study has intended to illuminate the philosophical perspective of

Ephrem’s ecological visions, in connection with the whole Eastern Christendom
which emphasises the urgent need of a holistic vision about the nature and a respectful
approach towards the creation as a sacrament, which reveals the hidden divine truths
for a certain extent. Ephremian eco-philosophy has strongly emphasizes the
importance and value of the natural world throughout his writings, especially in the
Hymns on Paradise. The sacramental value of this cosmos, the sacredness of this
worldly beings as because they reveal about their creator, the integrity and unity of
the creative world with wonder etc are the major ecological concerns which Ephrem
frequently addressed through his writings. Therefore, this study primarily tried to give
a faith vision about the whole nature which prompts us to value the whole world with
a great gratitude towards the creator God.
Eco philosophy is tremendously relevant in today's globe, which is

experiencing a worldwide environmental catastrophe. Eco philosophy, which
provides wisdom on ecology, provides us with answers as to how to address this
terrible environmental catastrophe. Along with the West, the East has a lot to do with
the environment and has a lot to say about it. In the first chapter, we discussed what
the East has to say about ecology. Our conversation was focused on three important
themes. In the first part, we observed the philosophical separation between the East
and the West. In contrast to the West's dualistic and analytical approach, the East
promotes a holistic and synthetic approach. Furthermore, East takes a holistic
approach to reality. The key focus of the second portion of the first chapter was the
Oriental Christian churches’ Eco philosophical views. There's a brief overview of six
key ecological ideas in this chapter. God created the entire Universe and bestowed life
onto it. All species, including humans, deserve dignity and respect as God's creation.
Humans, as the Crown and Guardians of Creation, have a responsibility to protect all
of creation. This might be referred to as the dominant concept above all others. We
learned about the ecological perspectives of various other Eastern religions, such as
Judaism, Hinduism, and Buddhism, in the last section. Concern for the environment
was also emphasised in the teachings of all three religions in connection to their
history. As a result, the first chapter included numerous Eastern Eco philosophical
ideas, particularly those associated with Eastern Christian traditions. It also
contributes to the emergence of a philosophical field, namely, Eastern Christian
philosophy.
It is essential that we have to read Ephrem's reflections on nature again in our

time. It is necessary to examine Ephrem's living conditions as a prelude to such a
research. Throughout the second chapter, we made such an endeavour. Ephrem, who
was born and nurtured in Nisibis, Syriac's heartland, became a good teacher who
taught Christian faith in a unique way. During the Edessian period, we meet an
Ephrem who upheld the Church's beliefs by combating the heresies of his days. We
arrived to this conclusion as a result of the first portion. In the first part of the second
chapter, we attempted to familiarise ourselves with the vast collection of Ephrem's
works, which resembles an endless ocean, and to discover the peculiarities of his
writing. Finally, this chapter painted a complete image of Ephrem, the first Christian
poet of nature.
Through the third chapter, Ephrem, the Christian East's Eco philosopher,
addressed the readers. The ecological vision of Ephrem as a constructive response to
the current ecological problem was the chapter's most prominent aspect. The chapter
is divided into five smaller sections. We sought to comprehend Ephrem's
philosophical viewpoint in the first part. In this part, we attempted to examine
Ephremian philosophy and its many qualities. This portion was successful in
portraying Ephrem as a Christian East philosopher. In any case, his philosophical
technique is completely distinct from that of Western philosophy. The remaining
portions of this chapter portrayed Ephrem's numerous ecological ideas. Nature is a
medium of divine revelation for Ephrem, and in order to comprehend this concept,
one must approach it with a mystical approach through the eye of faith enlightened by
Christ's light. This is the key fact highlighted in the second part. The third portion
discussed the importance of people having a responsible authority over the
environment. The value of nature is proclaimed by Ephremian conceptions of the
ecological consequences of sin and the human dignity over the non - human world.
Ephrem's view on sacramentality of nature and the notion of the world's total
36
glorification are capable of attracting the attention of modern ecologists. The brief
comparison between the ecological visions of Ephrem and some other important
Western philosophers enables the reader to attain a comprehended view on the various
ecological perspectives of different philosophers. By taking into consideration these
elements we may able to address the ever-growing ecological crisis of our mother
earth.
As we have seen in the second chapter the Ephremian works are very vast.
Many of them were lost and a lot of preserved texts are not translated yet. Among the
translated texts a very few were taken for the research. So, as the future possibilities
of this brief work Ephremian anthropological and cosmological visions are a vast area
of study for innovative researchers and contributions of Eastern Christianity to the
field of Eco philosophy. This study also has opened a new platform for the new
philosophical methodology, which so symbolic and legitimate to the sacred scriptures,
in the world of Eastern philosophy. Thus, we can enrich the whole philosophical
sphere.
37
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The Holistic Vision of Ephrem An Eco-Philosophical Analysis

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PAURASTYA VIDYĀPĪṬHAM

THE HOLISTIC VISION OF EPHREM: AN ECO-

Dissertation submitted to the Institute of Philosophy in partial

This dissertation work entitled ‘The Holistic Vision of Ephrem: An Eco-

I render my deepest gratitude and respect to my dissertation guide, Rev. Dr.

I express my sincere gratitude towards Rev. Dr Scaria Kanniyakonil, the

9 December 2021 Kanamkombil George

The increasing ecological crisis is remaining as an unanswerable question in

Eco-philosophy is in authority to give effective methods to cure and care our

The first chapter discusses the eastern perspective on eco-philosophy. The

The ecological vision of Ephrem is highlighted in the third chapter as a

This study is only aimed to present the ecological views of Ephrem as an

Eastern Approaches on Eco-Philosophy

1.1. Common features of Eastern philosophy

1.1.1. Holistic and Synthetical approach on Reality

The synthetical approach can be understand as a different perspective of the

Non distinctive nature of Philosophy and Theology

1.2. Eastern Christianity and eco-philosophy

1.2.1. Asceticism: guardian of ecology

1.2.2. From creation to Creator

1.2.3. Biblical ecology

1.2.5. Cosmic Liturgy

1.2.6. Ecological perspective of sin

1.3. Eco-philosophical contributions of other Eastern Religions

Ephrem The Syrian Poet of Nature: A Brief Biography

2.1.1. Nisibian period

According to Prof. Sebastian Brock, Ephrem was very deeply encountered

2.2. Genuine Works and Ephremian Methodology

2.2.1. List of Authentic Works

2.2.2. Poetic theologian

Ephrem: A Holistic Philosopher of Nature

3.1. Philosophy and Ephrem

St Ephrem's mode of theological discussion, essentially Biblical and Semitic in character,

Ephrem is famous in both biblical exegesis and in defending orthodoxy. To

In Ephrem’s language of theological thought, the concept of ontological

3.2. Nature as a medium of Divine Revelation

Before moving deeper into his ecological vision, we have to be familiarised

3.2.1. Sense of Mystery and Wonder

3.2.2. Illuminated Eye of Faith

3.2.2.1. Creation includes the imageries and symbols of Creator God

3.3. The responsible authority of Humans

3.3.1. Ecological consequences of sin

3.3.2. The dignity of humans from other creation

3.4. The Sacramentality of Creation

3.4.1. Glorification of the whole world

3.5. Ephrem and other Western Philosophers: Similarities and

3.5.1. Ecological vision of Augustine and Thomas Aquinas

3.5.2. Deep Ecology proposed by Arne Næss

3.5.3. Resemblances and Differences

All the Christian philosophers give

All the Christian philosophers Both Ephrem and Augustine

Arne Næss doesn’t give a concept

Our study has intended to illuminate the philosophical perspective of

Eco philosophy is tremendously relevant in today's globe, which is

It is essential that we have to read Ephrem's reflections on nature again in our

ALEXANDER NEGROV, & MALOV, ALEXANDER, “Eco-Theology and Environmental

BUDRIŪNAITĖ, AGNĖ, Fundamental Elements of Oriental Philosophy, Bachelor’s thesis,

E. Biblical and Liturgical Texts

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