jettisoned, and some metaphors will be found devoid of power. Yet, there is also great potential for ever more rediscovery and renewal of insights long forgotten in the two millennia that have passed since she offered her fiat, and began to point the way to Christ for us all. 52 52 In the brief interval between this article's initial writing and its publication here, the aforementioned "rediscovery and renewal of insights" has resulted in two very promising Marian studies from Evangelical sources. The author here commends Scot McKnight, The Real Mary: Why Evangelical Chnstians Can Embrace the Mother of Jesus (Orleans, MA: Paraclete 2006), and Tim Perry, Mary for Evangelicals: Toward an Understanding of the Mother of Our Lord (Downers Grove, IL: IVP Academic 2006). Philip LeMasters Incarnation, Sacrament, and the Environment in Orthodox Thought An incarnational theology shapes Eastern Orthodox Christianity's understanding of the vocation of human beings as stewards of God's creation. The incarnation of Jesus Christ — as fully God and fully human — grounds Orthodoxy's distinctive view both of the place of human beings in the world and of the world itself. On the basis of the incarnation, Orthodox Christianity calls upon human beings to become priests and iconographers of creation, offering the world to God so that it may become an epiphany of the Kingdom of Heaven. Such a relationship to the natural world is essential for human beings to fulfill their vocation as those created in the image and according to the likeness of God, and for the world to fulfill its destiny in the economy of salvation. The incarnation of Jesus Christ is the lynchpin of Orthodoxy's view of the place of matter in our life before God. As Vigen Gurorian Philip LeMasters, an ordained priest in the Orthodox Church, is a professor of religion at McMurry University in Abilene, Texas. Philip LeMasters 212