Season of Creation – 6: Everything is connected

Nothing in nature lives for itself. The rivers do not drink their own water; the trees do not eat their own fruit; the sun does not shine on itself and flowers do not spread their fragrance for themselves. Living for others is a rule of nature. We are all born to help each other. No matter how difficult it is. Life is good when you are happy, but much better when others are happy because of you.

 — Indigenous Wisdom

Let us reflect

We live in a relational universe. Every being that exists, living or not, occupies some place within this intricate network of dynamic relationships, within a universe that is in continuous evolution. This means that we are interdependent and that our existence is supported by the existence of other creatures. Many of us like to see ourselves at the pinnacle of evolution or at the centre of the universe, separated from other living things. But a close look at the broad evolutionary path of the earth and the universe, together with an attentive reading of the biblical accounts, leads us to recognize a more modest place within creation.

The environment and nature are very present in the collective imagination of almost all religious traditions, which coincide in the understanding of a relational cosmology. In the Christian tradition, from the first pages of the Bible with the Garden of Eden to the vision of the new heaven and the new earth in Revelation, we can appreciate a unifying vision of all that exists. It is the same vision that Pope Francis expounds in terms of “everything is connected” which leads him to conclude that every ecological approach is always a social approach. Many may think that our Christian faith has no meeting point with environmental and social justice issues, but this way of thinking only reflects the degree of disintegration with the environment around us. If we are conscious in contemplating and appreciating this inextricable web of relationships on our earth, we will be able to overcome distorted anthropology and establish more harmonious relationships with the created world.

For Christians, the ultimate foundation of our vision of interconnectivity and interdependence is the Trinity. We are made in the image and likeness of the Trinitarian God, for a life of relationships. Thus, as creatures tend toward their Creator, they are mutually attracted to each other; this interweaving of relationships is revealed in many ways in the universe, and we do not simply perceive them, but also participate in them. The more we conform ourselves to this Trinitarian model, the more we live as fulfilled creatures.

The evolutionary theories of life show us that we are all genetically interrelated to the other species of this planet. Nothing exists or develops in itself and for itself, just as nothing exists or has meaning in itself independently of the whole of the Created. Therefore, our fulfillment and our salvation do not occur in isolation, but within this profound web of relationships in the universe.

If the Triune God from whom the created world emerges is koinonia, and if we recognize that the entire community of living beings shares the same offspring, then there is a deep connection between the human community and the earth, water, air and all living forms. This means that it is not possible to continue living, as a human community, in that pretentious state of isolation in which we have wanted to live.

God is not a fragmented God, nor is His creation something separate from Himself; “in Him we live and move and have our being” (Acts 17:28). The life that flows, develops and evolves in the created world does not exist disconnected from its Source. Recognizing our origin, interconnectedness and interdependence, it is not appropriate to separate human affairs from natural affairs. Pope Francis’ integral ecology approach starts precisely from this interconnectedness between the natural world and us, which touches all human social aspects and dimensions, such as culture, politics, economics and theology.

In what practical ways could our commitment to care for the Common Home be expressed?

1. Reduce waste. Reducing the waste we generate can be done in many ways, from making sure we don’t throw away food to reducing our consumption of plastic, which is a major ocean pollutant. Carrying a reusable bag, refusing to use plastic straws and recycling plastic bottles are some of the ways we can contribute every day.
2. Act thoughtfully when shopping, opting for sustainability whenever possible. Making informed purchasing decisions also helps. For example, the textile industry is now the second largest polluter of drinking water after agriculture, and many fashion companies exploit textile workers in developing countries. By purchasing from local and sustainable suppliers, we can make a difference and put pressure on companies to adopt sustainable practices.

Source: (https://www.un.org/sustainabledevelopment/es/wp-content/uploads/sites/3/2016/10/12_Spanish_Why_it_Matters.pdf)

Questions for reflection

1. Are we aware of the degree of interdependence of our relationships with God, with other human beings and with Creation? (Cfr. LS 137 – 162).
2. In what ways, as Redemptorists, could we collaborate with institutions or individuals who share with us the same concerns for the care of our Common Home?
3. Are we aware that the deepest reason for our commitment to an integral ecology is a “theological” reason, i.e., one that touches on God the Creator and our redemptorist mission?

Activity: Praying with Our Senses

1. Beforehand we prepare the place for this exercise, which must have a minimum of conditions: it should be quiet to facilitate meditation, preferably outdoors to be in touch with: the breeze, the sun, the smell of the countryside, etc. It should be a space where the participants can remain in a comfortable position during the exercise.

2. One person leads the exercise. First, explain to the participants what the exercise is about, how long it will take and how to proceed.

3. The facilitator invites the participants to take a comfortable position, to close their eyes and to open themselves to the presence of creation through the five senses. He can draw inspiration from these words of Pope Francis:  An integral ecology includes taking time to recover a serene harmony with creation, reflecting on our lifestyle and our ideals, and contemplating the Creator who lives among us and surrounds us, whose presence “must not be contrived but found, uncovered” (LS 225).

To begin with.

• We take three breaths and with each inhalation, in silence, we invoke the Trinity: “in the name of the Father, and of the Son, and of the Holy Spirit.
• We thank God, the Father as we contemplate the gift of the created world. “Lord, our Lord, how wonderful is your name in all the earth (Ps. 8).
• We center our thoughts on the person of Jesus Christ the Redeemer through whom everything was created, in whom we live, move and exist (Acts 17:28).
• We invoke the Holy Spirit recalling the words of the psalm:  “Send forth your Spirit, O Lord, and renew the face of the earth” (Ps 103).

Pay attention to

• To the breath. As I breathe, I focus my attention on a single inhalation, which I take more deeply and slowly. I am aware that when I breathe, I inhale oxygen and exhale carbon dioxide. This exchange sustains my life every moment. And I think about my dependence on this oxygen, which has been generated through long and complex processes in nature. I am aware that this air is pure, abundant, vital… And I say: “Laudato Si” Praise be to you, my Lord.
• To the sense of smell. I try to identify the scents of my surroundings. I think of my favourite aromas, perhaps those that bring back pleasant memories of the past, of places or people… The sense of smell enriches my experience of the world around me.  Now I think of the rivers, and I try to remember their aroma; I do the same with the sea, with some mountain I know, with the bushes and trees of some place in particular….. For all that my sense of smell allows me to perceive, I say: “Laudato Si” Praise be to you, my Lord.
• At the sense of sight. The approximately 100 million receptors of light that allow us to appreciate the image of the world around us. After the brain, sight is the second organ in terms of complexity… With my eyes closed, I think gratefully of the gift of sight that allows me to contemplate the beauty of creation every day. For the gift of sight: “Laudato Si” Praise be to you, my Lord.
• To the sense of taste. I think about how taste connects us to the plants, fruits, water and foods the earth produces that nourish our bodies. Through this sense, I can identify what foods are safe or harmful to eat. I give thanks for the gift of taste and say, “Laudato Si.” Praise be to you, my Lord.
• To the sense of touch. I am aware of what my skin is currently picking up through the 2,500 or so receptors from my feet to my head. I think of the textures of nature. I imagine myself lying in a meadow, in a river, facing the sun, facing the breeze. The sense of touch continually speaks to us… By the sense of touch, I gratefully say, “Laudato Si.” Praise be to you, my Lord.
• To the sense of hearing. I think of the melodies that I like the most and that connect me with places, people or situations. Much of our communication with the world is through this sense. Through it we identify the voice of our loved ones, the singing of birds. Through this sense, we connect to the praise of the liturgical assembly and feel part of a community. I imagine the sound of a waterfall, of the breeze passing through the trees, of the sounds in the night… Because I can hear I say, “Laudato Si.” Praise be to you, my Lord.

To conclude:

• There are two fundamental truths: the first is that we do not exist by chance: the reality presented to us by our senses also allows us to appreciate the glory of its Creator and how every creature has a purpose. The second truth is that nothing exists, lives or realizes itself except in relation to the whole of the created world and its Creator, for everything is connected. Nature is not something separate from us. We are included in nature, we are part of it, and we are Interpenetrated.”
• Participants can be invited to share their impressions.

Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, now and forever and ever. Amen