Ecological Footprints: Catholic Environmental Ethics in A Franciscan Key Dawn M. Nothwehr, OSF, Ph. D. The Erica and Harry John Family Chair in Catholic Theological Ethics Catholic Theological Union | Chicago, IL 60615

. “His highest aim, and foremost desire, and greatest intention was to pay heed to the Holy Gospel in all things and through all things, to follow the teachings of Our Lord Jesus Christ and to retrace his footprints completely with all vigilance and all zeal and all desire of his soul and all the fervor of his heart.”

The Life of St. Francis by Thomas of Celano (1228–1229), bk. I, chap. I, 88. “His whole aim, in public and in private, was to reproduce in himself and in others those footprints of Christ which had been covered over and forgotten.” The Tree of the Crucified Life of Jesus, Book Five (Excerpts), by Umbertino DaCasale (1305), chap. III, 54. Ecological Footprints

Clear Church Teaching

Ecological offenses … a new form of social sin “Franciscan Holy Land” Giovanni Francesco di Bernadone

Nicene-Constantinopolitan Creed 325 / 381 C.E.

. We believe in one God, . the Father, the Almighty; maker of heaven and earth, of all that is seen and unseen. … . We believe in one Lord Jesus Christ, the only Son of God, eternally begotten of the Father. … one in Being with the Father, through him all things were made. … . We believe in the Holy Spirit, the Lord, the giver of life … . With the Father and the Son he is worshiped and glorified. … Ecological Footprints: Catholic Environmental Ethics in A Franciscan Key Introduction Use of Sacred Scripture & Other Sources I. Francis and His Followers as Resources for Christian Environmental Ethics II. Living the Incarnation A. Francis – Inspiration for Environmental Ethics B. Primacy of Christ III. Trinity: God as Relationship A. St. Francis and The Canticle of Brother Sun B. Bonaventure's Theology of the Trinity C. Bonaventure's Theology of Creation IV. Creation as a Community of Moral Concern A. Bonaventure’s Christian Anthropology: Contemplative, Ethical Human Beings B. Initatio Christi: St. Bonaventure’s Agapistic Virtue Ethics & Forced Global Warming 1. Humility 3. Obedience 2. Poverty 4. Love C. Imitatio Christi: Virtue Ethics and Human-forced Global Warming V. Conclusion “Trinity of Love,” by Cathy Tisel Nelsen Introduction

. The affective and embodied experience of Francis of Assisi (1181-1226) . The Franciscan theological tradition that he inspired  Bonaventure of Bagnoregio (1221-1274)  John Duns Scotus (1265-1308) The Story of ORIGINS Introduction Creation: Genesis and Psalms How manifold are your works, More O Lord! …the earth is full of your creatures… Ps 104

John In the beginning was the Word, and Job Then the Lord addressed Job… the Word was with God, and the Word was Where were you when I founded the God. … All things came to be through him, earth? Tell me, if you have and without him nothing came to be. Jn1:1-2 understanding… Job 38: 1-4

Proverbs When he established the Colossians He is the image of the heavens I was there, when he marked out invisible God, the firstborn of all the vault over the face of the deep; Then creation. For in him were created all was I beside him as his craftsman … things in heaven and on earth … Prov 8:27-30 Col 1:15-16 Introduction

Franciscan Ethics Use of Scripture

. Draws on Christocentric texts . The Franciscan approach interprets . The Franciscan vision of the it in light of embodied human primacy of Christ argue experience, and is an expression of strongly for the moral the "scripture-in-tradition principle" significance of Creation of David Tracy

. Paul's Christological hymns and the prologue to the Gospel of John. . The cosmological dimension of the Incarnation, its role in salvation history, and the interdependence between the Incarnation and Creation Introduction . “semiliterate vernacular theologian” – McGinn . “an intensely charismatic popular preacher and mystic” – Matura . Francis wrote at least twenty-eight documents and dictated five others  prayers, meditations, written sermons, exhortatory letters, and instructions for following the Gospel

IOANNES PAULUS PP. II LITTERAE APOSTOLICAE Francis of Assisi INTER SANCTOS (1181-1226) S. FRANCISCUS ASSISIENSIS CAELESTIS PATRONUS OECOLOGIAE CULTORUM ELIGITUR Introduction . Francis & his spiritual vision  Dedicated follower of Jesus Christ  Devoted to the Incarnation  Loved the Gospel  Captivated by the Eucharist  Held a religious vision of the kinship of all creation  Practiced intense contemplative prayer  Preached publicly of God's peace and love

Francis of Assisi (1181-1226) Introduction

Bonaventure of Bagnoregio . The context of the rise of the (1221-1274) Franciscan school  Rise of the university  The retrieval of Aristotle and Plato's Timaeus . The Franciscan intellectual tradition  Translated the intuition and spirit of Francis, and that of the primitive Franciscans, into formal philosophy and systematic theology John Duns Scotus (1265-1308) Introduction

Bonaventure of Bagnoregio (1221-1274) . The theology of Bonaventure  engages and transforms patristic philosophical and theological concepts  provides a conducive metaphysical and epistemological basis for dialogue with contemporary sciences, including ecology and evolution . Recent scholarship on Scotus  highlights the influence of his Franciscan religious life on his extraordinary philosophical vision John Duns Scotus (1265-1308) Introduction . Two theological concepts have special potential for environmental ethics  The primacy of Christ  asserts an integral relation between the Incarnation and Creation,  proposes a soteriological and cosmological purpose to the Incarnation  The understanding of the Trinity  a communion of persons that is dynamic, creative, and self-diffusive in love  God is relationship St. Francis of Assisi (1181/82-1226) Patron of Ecology

. Humanity of Christ . Mystery of God as Generous Love . Sense of Creation as Family Living the Incarnation

. "even for worms he had a warm love, since he had read this text about the Savior: l am a worm and not a man. That is why he used to pick them up from the road and put them in a safe place Francis understood Psalm 22:7 – so that they would not be “But I am a worm, not a man, crushed by the footsteps of scorned by men, despised by the passersby.” people.” – as a Christological text . The Life of Saint Francis by Thomas of with implications for a Christian Celano," I, ch. XXIX. praxis of care for creation.

Living the Incarnation . Francis’ religious journey . . .  Encounters with animals, "the other," whether leper, religious brother, or sultan  Conversion, drew him more deeply into God. Living the Incarnation

Christ present in all of material reality . . .

The Incarnation is an expression of divine poverty or humility:

"For you know the generous act of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich.“ "The Latter Admonition and Exhortation" 4-6. Living the Incarnation

"Behold, each day He humbles himself as when He came from the royal throne into the Virgin's womb; each day He Himself comes to us, appearing humbly; each day He comes down from the bosom of the Father upon the altar in the hands of a priest.” "The Admonitions" 1: 15-18 Living the Incarnation

In beautiful things he contuited Beauty itself and through the footprints impressed in things he followed his Beloved everywhere, out of them all making himself a ladder through which he could climb up to lay a hold of him who is utterly desirable.

With an intensity of unheard devotion he savored in each and every creature — as in so many rivulets — that fontal Goodness . . . Bonaventure, The Major Legend of Saint Francis, 9:1. Living the Incarnation

St. Anselm of Canterbury (1033–1109)

Cur Deus Homo (Why Was God made Man?) Living the Incarnation

. The “Primacy of Christ“ . . . . Scotus provides a deep, penetrating meditation on the significance of the Incarnation, which he asserted was the highest, most perfect expression of God's love . . . . Col. 1:15-17 . Eph 1:3-10 . Jn 1:1-18 . . . . a compelling alternative to Anselm's theory of satisfaction in Cur Deus homo. Living the Incarnation . God is absolutely free and loving  the Incarnation must be an expression of love and Scotus asked: freedom What was God's original  God motivated to remedy sin – an inferior rationale intention for the Incarnation? What kind of God would . The Incarnation was conceived before the choose to become Incarnate creation of the world . . . among us?  to unite humanity with God through love  not a discrete historical event  not merely a precondition for the Word . The Incarnation is the highest expression of divine love . . .  Scotus does not discount sin, disregard need for human redemption…  He does insist they are subordinate concerns relative to full communion with God through the Incarnation Living the Incarnation . Scotus asserts  an integral, interdependent relationship between the Incarnation and creation, and  the importance of creation in the divine plan. . Creation was conceived by God before the beginning of the world to be capable of bearing Christ in incarnate form.  The relationship between Christ and Creation predated the creation of the world  The act and process of creation was a prelude to a much fuller manifestation of divine love in the Incarnation. In the beginning was the Word, Living the Incarnation and the Word was with God, and the Word was God. He was in the beginning with God. All things came to be through him, and without him nothing came to be. . The fundamental purpose What came to be through him was life, of creation is to bear and this life was the light of the human race; the Christ light shines in the darkness, and the darkness has . A clear continuity between not overcome it. John 1:1-5 the doctrines of Creation, Incarnation, and Redemption known through the profound love of God. Living the Incarnation

. Creation has an essential role to play in salvation history, and lays the foundation for considering creation as morally significant. Trinity: God as Relationship . Most High, all-powerful, all-good Lord, Yours, The Story of CONVERSION praise are the praises, the glory, the honor and all blessings. . Praised be You my Lord through Brother Fire, through whom You light the night and he is beautiful . To you alone, Most High, do they belong, and no and playful and robust and strong. one is worthy to mention Your name. . Praised be You my Lord with all Your creatures, especially Sir Brother Sun, who is the day and through whom You give us light. . Praised be You my Lord through And he is beautiful and radiant with great splendor; our Sister, Mother Earth who and bears a likeness of You, Most High One. sustains and governs us, . Praised be You, my Lord, through Sister Moon and the stars. In the heavens You formed them clear, and produces varied fruits with and precious and beautiful. colored flowers and herbs. . Praised be You, my Lord, through Brother Wind and through the air, cloudy and serene and every kind of weather through which You give . Praise be You my Lord through those who give sustenance to all Your creatures. pardon for Your love and bear infirmity and tribulation. . Praised be You my Lord through Sister Water, which is very useful, and humble, and precious and . Blessed are those who endure in peace, for by You chaste. Most High, they shall be crowned. . Praised be You, my Lord through Sister Bodily Death, from whom no-one living can escape. Woe to those who die in mortal sin! Blessed are those whom death finds in Your most holy will, for the second death The Canticle shall do them no harm. . Praise and bless my Lord and give Him thanks, of the Creatures and serve Him with great humility. - St. Francis of Assisi Trinity: God as Relationship

The Canticle of the Creatures

 Francis's own voice

 Images from Psalm 148 and Daniel 3:57-88

 A poetic, Christological hymn

Trinity: God as . Bonaventure’s Trinitarian theology Relationship develops St. Francis’ intuitive, spiritual understanding of divine family. . .  Echoes Francis's contemplation of God in creation . Develops the fourth-century Cappadocian patristic tradition  Trinity as a community . Uses the Pseudo-Dionysius and Richard of St. Victor Trinity: God as Relationship . Bonaventure understood the Divine Trinity as self-diffusive goodness and ultimate love.  The divine persons  Intimately related to one another  Mutually inhere in one another and draw life from each other . The Trinity is an organic relational system animated by love. Trinity: God as Relationship Father Font of All Goodness

Incarnate Spirit Son Free Will Image Love Word

Creation: Vestige, Image, Similitude Trinity: God as Relationship

. Bonaventure's theology of Creation derives from his understanding of the Trinity. . Bonaventure provides metaphors for the created universe and its relationship to the Trinity  Circle  Fountain  Song  Book . Bonaventure proposes a theology of Trinity remarkably compatible with the modern scientific notion of the ecosystem Creation as a Community of Moral Concern

. The Franciscan intellectual tradition holds valuable theological resources for contemporary environmental ethics . . .  the individual, subjective, sensory experience of creation;  reflection on New Testament in light of the experience of creation;  and highly developed Christological and Trinitarian theological insights.  Francis’ example of living the Gospel, love for all creatures, and a moral vision of these as integrally related. Creation as a Community of Moral Concern

. The Franciscan tradition has always held that creation has a religious purpose:  It bears God;  it communicates God;  it prompts human beings to journey into God;  it praises God independently of human beings. . Creation bear religious significance  Morally significant. . The Franciscan tradition  a fecund foundation for the exercise of the moral imagination for environmental ethics. Creation as a Community of Moral Concern

. A Franciscan approach to environmental ethics:  Supports a more inclusive vision of the moral community  Relates all creation to God as the source of life.  Undercuts radical anthropocentrism  Invites humility among humans  Calls Christians to imagine creation as part of the moral community:  creation, the Earth, and its ecosystems,  not as a novel area of ethical concern, merely appended to social ethics; but as  integral to the Christian moral life.  Shares several salient features with a contemporary ethics of care Bonaventure’s Christian Anthropology: Contemplative, Ethical Human Beings

. Imago Dei  Memory, Intellect, Will  Unique, not necessarily superior  Mediator  Guardian Bonaventure’s Christian Anthropology: Contemplative, Ethical Human Beings

. Creation -  God, who like an artist  internally imagines  externally expresses Bonaventure’s Christian Anthropology: Contemplative, Ethical Human Beings

. The material and natural world is to arouse the human consciousness to praise and love God. . Humanity is to serve nature by giving it a voice.

Therefore whoever is not illuminated by such great splendors in created things is blind. Anyone who is not awakened by such great outcries is deaf. Anyone who is not led from such great effects to give praise to God is mute. Anyone who does not turn to the First Principle as a result of such signs is a fool. Therefore open your eyes, alert your spiritual ears, unlock your lips and apply your heart, so that in all the creatures you may see, hear, praise, love and adore, magnify and honor God, lest the entire world rise up against you. Bonaventure, Itinerarium Mentis in Deum 1.15 St. Bonaventure of Bagnoregio (1221-1274) . Franciscan Theologian  Best interpreter of St. Francis of Assisi . Agapistic Virtue Ethics  Love centered . Imitatio Christi  Following Christ  Virtues  Humility  Poverty  Obedience  Love

. Far more than an Jesus Christ ethical model . Spiritual transformation of an individual’s interior disposition . The whole point of Jesus’ life  To help us to be free from sin  Free for becoming fully the persons we are meant to be Humility

 Reduce, reuse, recycle  Insulate your home  Save on heating and cooling  Use public transportation  Buy energy efficient products  Lower the heat on water heater From the Latin humus =  Do laundry in cold water “earth”  Buy power from renewable energy  Our identity – earth creatures sources  Use science and technology to  Learn about Earth’s systems care for the Earth  Ask friends to join you in conserving everything

Poverty

 Know your water supply  Use filters, not bottled water  Take a shower, not a bath  Use phosphate free soaps and detergents  Use grey-water for watering gardens False poverty – not  Turn the tap off while brushing your having “stuff” teeth  Ultimately craving “more”  Learn how trade agreements affect  Live in gratitude for God’s gifts water policies  Set your toilet to use less water

Obedience

 Pray for peace, healing, hope  Fast & pray for food justice  Learn about hunger & poverty From the Latin oboedire =  Buy fair trade foods & products  Support community-based food “to pay attention” or “to programs hear”  Support stronger federal food  Pay attention to the groaning of assistance programs the Earth  Increase access to healthier foods for  Become ecologically literate all  Engage prayerful discernment  Buy food from local farmers  Heed promptings of the Holy Spirit  Eliminate food deserts in cities  Act

Love

 Drive a fuel-efficient vehicle  Join a car cooperative  Group errands together; use less gas  Shop at farmers’ markets  Grow a vegetable garden; fruit and nut trees  Buy food grown within 100 miles of your Receive & share God’s home love among ourselves  Avoid plastic and packaging and with all of creation  Use products made from recycled or  Justice and law are necessary natural materials  Enforce laws and policies that  Buy non-petroleum-based personal care keep clean air, water, and soil and cleaning products accessible to all

The Story of CONVERSION Climate Refugees Conclusion: A Franciscan Approach to Climate Change

. The Franciscan Charism & Intellectual Tradition  A gift to the Church & the world . “Yes” to the goodness of all creation  Formed & expressed in practical ways . Call to on-going conversion metanoia  Intentional personal and communal work . Presumes the kinship of all creation  Become more attuned to God’s presence in creation  The value of each creature and element  Immediate changes in relationships with creation . Honors heritage of dialogue between theology & science . An integrated spirituality / theology / ethics / praxis Conclusions

. A moral system based on a Christocentric theology, a communitarian vision, and scripture is a powerful resource for Christians.

. I have done what is mine to do, may Christ show you what is yours. . St. Francis of Assisi