“By contrast, the Christian idea of God as Essential Love, as Love inside Himself, and therefore also outside Himself; the idea of God's humility, of His self-abasement, manifested first in the creation of the world, i.e., in the placing of autonomous being alongside Him-self, in the gift to this being of the freedom to develop according to its own laws, and therefore in the voluntary limitation of Himself--this idea for the first time made it possible to recognize creation as autonomous and therefore morally responsible to God. In the ancient world, there could be no idea of the moral responsibility of creation to God, because there was no idea of the freedom of creation. Christ brought the idea of God's humility to its ultimate limit: God, entering into the world, casts off the image of his glory and puts on the image of His creation (see Phil. 2:6-8). He subordinates himself to the laws of creaturely life. He does not violate the world order. Nor does He not strike the world with lightning or deafen it with thunder, as pagans thought (recall the myth of Zeus and Semele). He only burns like a meek light before the world, drawing to Himself His sinful and weary creation, not punishing it, but calling it to wisdom. God loves His creation and is tormented for its sake, is tormented by its sin. God extends His arms toward His creation, implores it, calls it, awaits His prodigal son. And mankind, the head of creation, is responsible to God for creation, just as man is responsible for man.” - Fr. Pavel Florensky, ‘The Pillar and Ground of Truth: an essay in orthodox theodicy in 12 letters’, Letter 9: ‘creation’, Pg: 211