Ioanna Sahinidou

Plato defined the primal dualism of reality: its division into the invisible eternal realm of thought and the unshaped matrix of the visible temporal realm of corporeality. The hierarchy of mind over body is reflected in the hierarchy of male over female, of human over animals, and in the class hierarchy of rulers over workers. Plato adds the alienation from body and earth, as the lowest level of cosmic hierarchy. The interrelatedness and interdependence of all cosmic beings uncover the dualism: soul/body. The idea of creatio ex nihilo promotes the desecration of the created world, lying at the root of the eco-crisis. The patristic idea of creation ‘ἐξ οὐκ ὄντων’ [‘out of non-being’] refers to what in God is envisaged as the pre-ontological nihil from which all proceed, deconstructing the dualism of a spiritual and a materialistic cosmos.

I discern in Greek myths of the goddess Athena traces of the idea of domination of mind over senses, and that men were seen as superior to women because of their naturally ruling mind. The Athenian, Platonic, androcentric, hierarchical worldview saw women as physically inferior to men. Behind courageous, wise Athena, lies Plato’s dualistic philosophy of reason, and the ideology of control. We must make a distinction between a dualistic philosophy and a holistic approach to reality. Ancient goddess Hestia’s inextinguishable flame as energy of all life extended to the entire world can be read as symbolizing the interrelatedness of all life.

I reclaim the patristic Christological use of perichoresis by showing how in bringing together different entities, such as God and Nature in unity as the one person of Christ, we can acknowledge the perichoresis between divine human and nature. Christological perichoresis supports the idea that the whole creation is included in God’s recreated cosmos, in response to the redeeming power of Christ who entered the web of life as a creature. Trinitarian relationships bear a Christological message for intentional openness towards the “other”. Thus ecofeminism can be considered from a Christian view, realizing Christ’s “cosmic” role in the salvation of the entire cosmos.

Because power and control offer a sense of superiority to the ruler, both women and nature are dominated. In analyzing domination and its various forms, all share certain features: 1) A radical exclusion, making the “other” known as both inferior and separate. 2) Homogenization differences and diversity within the otherness is disregarded and domination appears as natural. 3) Women and nature act as backgrounds to the main, masculine activities; slaves exist as background to the dominant group. 4) Incorporation means to identify the other in relation to man as central. 5) Instrumentalism means that social worth is derived instrumentally according to the desires of the ruler. This substructure provides an analytical tool. Ecofeminist Theology seeks a theology beyond dualisms.1.