With the motto “wait and act with Creation,” this year’s celebration of the Time of Creation calls for fruitful action in defense of ecology.
The commemorative activities respond to the impetus given by Pope Francis ‘ encyclical Laudato Si’, showing a growing commitment of faith communities to the work of ecological protection.
This commitment goes beyond the simple act of planting trees; it involves taking an active role in the fight against ecological destruction caused by mining companies and other corporate interests that damage the environment.
There is hope when religious communities embrace environmental initiatives as an integral part of their faith practice, rooted in love for the Creator.
That hope translates into action when these communities commit to ending ecological destruction by actively working to protect both the planet and people.
Feast of Creation: A significant celebration in the liturgical calendar
In March 2024, in Assisi, an initiative called ‘Ecumenical Kairos’ took place, in which global ecumenical institutions, church organizations, dicasteries, liturgists, theologians and activists from various denominations called for the care of creation to be given a prominent place in liturgical celebrations.
They proposed the designation of a specific Sunday as the ‘Feast of Creation’.
During the conference, this proposal was explored theologically through a series of panels that helped to unravel different aspects of the mystery of Creation, with the goal of determining its possible inclusion in the liturgical calendar.
The dialogues were inspired by the axiom Lex Orandi, Lex Credendi, which highlights how liturgy and theology influence each other.
In this context, the proposal to focus the celebration on the Creazione (the act of creation of the cosmos by God) rather than il Creato (the created universe, the result of the Creazione) was discussed.
“All things were created by Him”, and this is not an attribute given to the Son by our mind, but is proper to the Son, who in the Trinity is the “intermediate cause”.
Cardinal Victor Fernandez, Catholic theologian and current head of the Dicastery for the Doctrine of the Faith, highlighted the importance of this celebration in his talk, affirming: “We can say of Jesus Christ that ‘all things were created by Him’, and this is not an attribute given to the Son by our mind, but is proper to the Son, who in the Trinity is the ‘intermediate cause’…. Creation is the work of the Trinity, where the three Persons act simultaneously with the common divine power, but each Person does so according to His own personal identity…. This is enriched if we pass from the immanent Trinity to the Trinity that manifests itself in history, and in this history is the incarnation of the Son…. Creation and Redemption, therefore, are inseparable”.
For her part, lay theologian Celia Deane-Drummond of Oxford University’s Laudato Si’ Research Institute argued that “once the incarnation is understood in relation to creation, the work of the Trinity in both creation and redemption comes to light…. That majestic hymn to wisdom is particularly significant, [and] provides a concise and compressed summary of Christ’s role in the creative act, as well as of the cosmic dimension of the paschal mystery.”
Although the liturgical proposal remains open to theological conversations and the definition of celebratory details (such as the date and adaptability to other rites and liturgical practices), what is important is the emerging consensus in theological and liturgical dialogues.
In this regard, the Catholic Bishops’ Conference of the Philippines and the Federation of Asian Bishops’ Conferences (FABC) have already sent the Vatican a letter of support for the celebration of the Feast of Creation.
The saving work of Jesus and our co-creative care
Pope Francis affirms: “Christian salvation penetrates the depths of the world’s pain, which affects not only human beings, but the whole universe; nature itself, man’s oikos, his living environment.
It understands creation as an “earthly paradise,” mother earth, which should be a place of joy and promise of happiness for all.
Christian optimism is founded on a living hope; it knows that everything tends to the glory of God, to the final consummation in his peace, to the bodily resurrection in justice, ‘from glory to glory'” (Message of Pope Francis for the World Day of Prayer for the Care of Creation, 2024).
There is a profound impact in understanding our co-creative response: to care for nature is to protect it from self-destruction(Laudato Si’, 79).
Jesus’ salvific methodology embraces all of God’s creation, offering a salvation that occurs in beauty and in those who behold it(Laudato Si’, 112).
As Church, our role is to make the meaning of caring for the environment reflected in our pastoral ministries, manifesting a real commitment with both formative and tangible projects.
We can make practical checks: What is the source of energy in our churches or parish offices?
Do we use solar energy?
Are we involved in solving ecological problems that affect our local community?
What personal green practices do we adopt, what is our level of consumption and how do we manage waste?
Towards a transformative celebration
Religious communities must broaden the celebration of the Time of Creation from commemorative practices to a praxis of faith committed to “acting” to care for nature and people, listening to the cry of the earth and the cry of the poor.
While we seek a deeper meaning of “creation,” we must not forget that it suffers daily from destruction.
Finding the resonance of ecological care in the hearts of those who suffer this destruction is fundamental to a truly transformative celebration.