Monkey orchid, Kent.
After discussing statements on the environment and the misuse of Creation by popes over the last fifty years, Pope Francis continues by saying how scientists and other thinkers have contributed to church thinking.
7. Other Churches and Christian communities – and other religions as well – have expressed deep concern and offered valuable reflections on issues which all of us find disturbing. To give just one striking example, I would mention the statements made by the beloved Ecumenical Patriarch Bartholomew, with whom we share the hope of full ecclesial communion.
8. Patriarch Bartholomew has spoken in particular of the need for each of us to repent of the ways we have harmed the planet, for “inasmuch as we all generate small ecological damage”, we are called to acknowledge “our contribution, smaller or greater, to the disfigurement and destruction of creation”. He has repeatedly stated this firmly and persuasively, challenging us to acknowledge our sins against creation: “For human beings… to destroy the biological diversity of God’s creation; for human beings to degrade the integrity of the earth by causing changes in its climate, by stripping the earth of its natural forests or destroying its wetlands; for human beings to contaminate the earth’s waters, its land, its air, and its life – these are sins”. For “to commit a crime against the natural world is a sin against ourselves and a sin against God”.
9. At the same time, Bartholomew has drawn attention to the ethical and spiritual roots of environmental problems, which require that we look for solutions not only in technology but in a change of humanity; otherwise we would be dealing merely with symptoms. He asks us to replace consumption with sacrifice, greed with generosity, wastefulness with a spirit of sharing, an asceticism which “entails learning to give, and not simply to give up. It is a way of loving, of moving gradually away from what I want to what God’s world needs. It is liberation from fear, greed and compulsion”. As Christians, we are also called “to accept the world as a sacrament of communion, as a way of sharing with God and our neighbours on a global scale. It is our humble conviction that the divine and the human meet in the slightest detail in the seamless garment of God’s creation, in the last speck of dust of our planet”.
Bartholomew and Francis are close to Blake’s vision:
To see a World in a Grain of Sand
And a Heaven in a Wild Flower
Hold Infinity in the palm of your hand
And Eternity in an hour.
But Blake is not sentimentalising. He goes on to catalogue some sins against Creation, specifically cruelty against animals. If we saw a Heaven in a Wild Flower we would accept the world as a sacrament of communion, and not act in this way:
A Robin Red breast in a Cage
Puts all Heaven in a Rage.
A Dove house filld with Doves & Pigeons
Shudders Hell thr’ all its regions.
A dog starvd at his Masters Gate
Predicts the ruin of the State.
A Horse misusd upon the Road
Calls to Heaven for Human blood.
Each outcry of the hunted Hare
A fibre from the Brain does tear.
A Skylark wounded in the wing
A Cherubim does cease to sing.
The Game Cock clipd & armd for fight
Does the Rising Sun affright.
William Blake, Auguries of Innocence.
Lord open our eyes!
And here is the link to Sister Johanna’s final reflection on the Psalms:
I am never alone when praying the psalms, and this is not just because I pray them in the liturgy and in community. Many people pray the psalms privately, and they, too, are not alone. This is because the psalms, you might say, “refashion” the heart of the person praying.