Perhaps the real revolution?

The book of Michel Maxime Egger can not be ignored. It will annoy those who deny any relevance to religions and are confined to an exclusively materialistic perspective. However it should excite those who give a spiritual dimension to the man to whom religions are trying more or less to respond and in which the inherent holistic approach to ecology also involves work on interiority.
Pierre Rahbi with known, beyond its organic farmer skills, spiritual concerns prefaced this book and validated its approach. But we must warn the reader, he will find there quite a few recipes ecological achievements, though the author is knowledgeable, but they are available in other publications.
The will of the author is to show how authentic and demanding spiritual practice induces an environmentally responsible behavior, how there is continuity between not only the principles, but also the internal economy of a religious system and the transformation of daily life of those who are steeped.
To do this the author draws on the religion he knows and practice: the Christian religion in its Orthodox tradition that embraces origins to today, drawing from the Fathers of the Church: the 2nd Irenaeus century Cappadocians Basil of Caesarea, Gregory of Nazianzus, Gregory of Nyssa the 4th century, and especially Maximus the Confessor in 7th century but also among Russians such religious philosophers Vladimir Solovyov and Sergei Bulgakov and up to contemporary theologians like Olivier Clement and John Zizioulas, Metropolitan of Pergamon.
It must be recognized that certain pages appear somewhat abstract to those who are not initiated into the intricacies of Byzantine theology but such notions as the divine energies, the cosmic Christ, the deification process of man by participation are essential to understand the deep resonances with holistic approaches.
Ecology can not be satisfied speeches, it implies concrete changes, often in very personal dimensions of our lives. But these profound changes everything must be either hired hence the interest of this interiority mobilized, say, of that faith.
The Christian notion of humility is central if only by its etymological connections with humanity but also with humus = earth and fertility. Unlike the attitude of pride is the most anti-ecological ever.
The author claims that other religious traditions understood and authentically lived can lead to the same wisdom attitudes. However it is clear that he found in Christianity Oriental the right balance between anthropocentrism and cosmocentrisme between assertion and dissolution, between individual and collective.
Overall this is a book rich, very interesting course for those who have this curiosity there.