All God's Creatures Exploring Franciscan Theology of Creation

Daniel P. Horan, OFM, PhD Catholic Theological Union (Chicago)

Franciscan School of Theology 2020 Santa Barbara OPENING PRAYER

A Christian Prayer in Union with Creation (By ) Father, we praise you with all your creatures. They came forth from your all-powerful hand; they are yours, filled with your presence and your tender love. Praise be to you! Son of God, Jesus, through you all things were made. You were formed in the womb of Mary our Mother, you became part of this earth, and you gazed upon this world with human eyes. Today you are alive in every creature in your risen glory. Praise be to you! OPENING PRAYER

Holy Spirit, by your light you guide this world towards the Father’s love and accompany creation as it groans in travail. You also dwell in our hearts and you inspire us to do what is good. Praise be to you! Triune Lord, wondrous community of infinite love, teach us to contemplate you in the beauty of the universe, for all things speak of you. Awaken our praise and thankfulness for every being that you have made. Give us the grace to feel profoundly joined to everything that is. OPENING PRAYER

God of love, show us our place in this world as channels of your love for all the creatures of this earth, for not one of them is forgotten in your sight. Enlighten those who possess power and money that they may avoid the sin of indifference, that they may love the common good, advance the weak, and care for this world in which we live. The poor and the earth are crying out. O Lord, seize us with your power and light, help us to protect all life, to prepare for a better future, for the coming of your Kingdom of justice, peace, love and beauty. Praise be to you! AMEN. THE "BIRDBATH INDUSTRIAL COMPLEX" OVERVIEW

I. A. Looking at Laudato Si with Franciscan Eyes B. and Creation II. , Scotus, and Angela of III. Franciscan Creation Ethics: Usus Pauper & Pietas Presentation Looking at Laudato Si I with Franciscan Eyes Part A MAP OF LAUDATO SI

The structure and content is significant for us to note: § Audience – Everybody (following Pacem in Terris) ¡ (Chapter 1) What is Happening à Draws on latest science and is very explicit about the current status of the environment (in no way is it up for question or debate!) ¡ (Chapter 2) Gospel of Creation à Proper scriptural interpretation/exegesis; revisiting theological tradition ¡ (Chapter 3) Human Roots of Crisis à Anthropocentrism, indifference, technology. ¡ (Chapter 4) Integral Ecologyà Unifying vision; “intergenerational justice” ¡ (Chapter 5) Action à Pragmatic call & political engagement ¡ (Chapter 6) Education & Spirituality à “ecological conversion” MATER ET MAGISTRA (POPE ST. JOHN XXIII,1961)

“There are three stages which should normally be followed in the reduction of social principles into practice. First, one reviews the concrete situation; secondly, one forms a judgment on it in the light of these same principles; thirdly, one decides what in the circumstances can and should be done to implement these principles. These are the three stages that are usually expressed in the three terms: look, judge, act” (236). 1. “LOOK/OBSERVE”

Laudato Si (Chapters One & Two) § Opens with frank assessment of “what is happening to our common home” § Talks about “sins against creation” § Recognizes we have forgotten our relationship w/ rest of creation § Also sees “decline in human life and breakdown of society” 2. “JUDGE”

Laudato Si (Chapters Three & Four) § Reads these “signs of times” in light of Gospel § Highlights essential Christian principles from Scripture & Tradition § Condemns “dominion model” of creation, misreading of Genesis § Names “human roots of ecological crisis” § Judges rampant anthropocentrism as grave concern 3. “ACT”

Laudato Si (Chapters Five & Six) § Argues need for “integral ecology” à dual focus of human and non-human justice and concern § Outlines several “lines of approach and action” including dialogue and political engagement § Calls for “ecological conversion” APPROACHES TO CREATION

¡ There are generally three categories of approaching Christian theology of creation. § The Dominion Model § The Stewardship Model § The Kinship or Community of Creation Model KINSHIP MODEL

¡ There was always a small, “minority tradition” that embraced a third option – the “kinship model” or “community of creation” approach. ¡ This is where Francis of Assisi comes in! ¡ Several centuries later, some theologians, philosophers and other scholars have finally caught up to the Franciscan tradition. LAUDATO SI à LIMINAL TEXT

Dominion

Stewardship

*Laudato Si*

Kinship/Community of Creation Presentation Francis of Assisi I and Creation Part B FRANCIS AND CREATION

¡ Francis of Assisi understood Kinship of Creation intuitively, mystically, prophetically! ¡ “He took spontaneous joy in the material world, singing its praises like a troubadour poet. With a disarming sense of immediacy, he felt himself part of the family of creation” (Ilia Delio, OSF) FRANCIS AND CREATION FRANCIS AND CREATION

¡ Francis’s vision, best expressed in The Canticle of the Creatures, was not a “romantic” view of the world. ¡ It was and remains a deeply profound reflection of reality, expressing mystical insight – seeing the cosmos with “God’s eyes” – about humans and nonhuman creation. ¡ Francis’s way of living in the world was one of intimate relationship in which Francis lived with the world and not above and against it as others so commonly do. FRANCIS AND CREATION

¡ The thought of Francis of Assisi as articulated in his own writings – prayers, rules of life, and letters – and in the writings of the early about Francis reveals a “kinship model” of creation. ¡ “Nature for Francis was not just a reflection of human activity and reactions, because this would have been to destroy the unique value of other creatures. They are not mirrors of us, but like us, they reflect God.” (Eric Doyle, OFM) POPE FRANCIS ON FRANCIS

“Saint Francis of Assisi reminds us that our common home is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us…This sister now cries out to us because of the harm we have inflicted on her by our irresponsible use and abuse of the goods with which God has endowed her.” DISCUSSION DISCUSSION

¡ How do I usually think of creation? Which model do I live by (even when I don't think of it consciously)? ¡ What does the Church's teaching in Laudato Si call me to do in my own life, in my local community, in the broader world? ¡ What are some of the ways that we as FST Regents can help share with others the insights of our tradition on creation? Bonaventure, Scotus, Presentation and Angela of Foligno II ST. BONAVENTURE (d. 1274)

• Born 1221 • Enters at an early age (1243) • Studies theology at Paris • Becomes theology professor at Paris • Minister General of the Franciscan Order • Bishop of Albano — then made a Cardinal • Dies at the Second Council of Lyons (1274) • Canonized 1482 • "Seraphic Doctor" (1588) ST. BONAVENTURE (d. 1274)

Bonaventure à All aspects of creation are vestiges and mirrors ST. BONAVENTURE (d. 1274)

¡ Interrelatedness and Harmony of Creation § Single Divine Source (principium creativium) § Emanation § Every creature bears an inherent relationship to all else in creation § God's act of creation also establishes a sense of harmony and order within creation § "The beauty, order, and harmony of creation signified to Bonaventure that this created world is not simply a stage for human activity or a backdrop to human longings, but that the whole of creation has meaning and purpose" (Ilia Delio, OSF) BL. JOHN DUNS SCOTUS (d. 1308)

¡ Born ca. 1265/66 in Duns, Scotland, just over the border of England. ¡ Entered friars ca. 1279. ¡ Ordained a priest March 17, 1291. ¡ Studied and taught at both Universities of Oxford and Paris. ¡ Was nicknamed "Subtle Doctor" during his lifetime ¡ Dies in Cologne on November 8, 1308. SCOTUS’S PRINCIPLE OF INDIVIDUATION

¡ Scotus held that what made something an individual or particular thing was intrinsic or coextensive with the very being of that particular thing. This notion will eventually come to be called “haecceitas” (literally “this- ness” in Latin). ¡ This approach stood in contrast to the more popular individuation theories that emphasized either the Platonic world of forms or Aristotelian explanation of identity rooted in accidental qualities of a given object. SCOTUS’S PRINCIPLE OF INDIVIDUATION

¡ What makes This Thing NOT That Thing? Is the question of Individuation ¡ Two Schools of Thought: § [Aquinas et al.] Accidental Attributes and an emphasis on Quidditas (“whatness”) § [Scotus] Intrinsic, co-extensive principle and an emphasis on Haecceitas (“thisness”) SCOTUS AND HAECCEITAS

¡ Scotus felt the emphasis on “Quidditas” was beneath the dignity of an all-loving and creative God. ¡ Haecceitas accounts for both the absolute uniqueness and inherent dignity and value of all creation. ¡ This has radical pastoral and personal implications! § Human Dignity § Kinship of the Whole Community of Creation SCOTUS’S PRINCIPLE OF INDIVIDUATION

¡ God didn’t delight simply in the essence of a thing or that which was shared in common, but individually loved and willed each aspect of creation into creation ¡ We cannot limit the reading of Genesis 1:31 to suggest that humanity in general was created “very good,” but that each and every person was created very good BL. JOHN DUNS SCOTUS (d. 1308)

Scotus à God lovingly wills each particular aspect of creation into existence (haecceitas).

¡ Ethical Implications ¡ Ecological Implications ¡ Faith Implications (Deus Caritas Est)

Not a flattening of Creation, but a restoring of kinship/community. ST. ANGELA OF FOLIGNO (d. 1309)

¡ Secular Franciscan ¡ Had a "midlife" crisis in wake of family tragedy ¡ Highly sought-after spiritual director ¡ Magistra Theologorum ("teacher of theologians") ¡ Mystic ¡ Memorial and Instructions ST. ANGELA OF FOLIGNO (d. 1309)

"Afterward [God] added: “I want to show you something of my power.” And immediately the eyes of my soul were opened, and in a vision I beheld the fullness of God in which I beheld and comprehended the whole of creation, that is, what is on this side and what is beyond the sea, the abyss, the sea itself, and everything else. And in everything that I saw, I could perceive nothing except the presence of the power of God, and in a manner totally indescribable. And my soul in an excess of wonder cried out: “This world is pregnant with God!” Wherefore I understood how small is the whole of creation – that is, what is on this side and what is beyond the sea, the abyss, the sea itself, and everything else – but the power of God fills it all to overflowing" DISCUSSION DISCUSSION

¡ What differences do I see in the way the Franciscan tradition approaches creation versus many others? ¡ What do I find myself challenged by or resisting in the Franciscan approaches? ¡ How can we put these insights into practice? What does the theological contribution look like in practice? Franciscan Creation Ethics: Presentation Usus Pauper & Pietas III PETER OF JOHN OLIVI (d. 1298)

¡ Born ca. 1247 ¡ Entered the friars at young age (1260) ¡ Studied theology at Paris (including some portion under the tutelage of St. Bonaventure) ¡ Taught at various studia in France and Italy ¡ Wrote a number of scripture commentaries and theological treatises, some of which became source of controversy ¡ Died March 1298 PETER OF JOHN OLIVI (d. 1298)

¡ Thirteenth-Century Franciscan Poverty Controversy § Debates with other lectores about the meaning of evangelical poverty § Olivi defended the doctrine of usus pauper ("restricted" or, literally, "poor" use) in response to the following: § Whether the Franciscan vow of poverty (sine proprio) demanded that friars renounce ownership of property and goods alone or that it also entailed "restricted use" of goods in addition to the lack of ownership? § Olivi believed true renunciation of ownership meant that any property/goods the Franciscans had access to, practical (if not nominal) ownership over, and ultimate use of were property/ goods that de jure and de facto belonged to somebody else and as such required the friars to exercise usus pauper of these goods, using them only insofar as such use was truly necessary. PETER OF JOHN OLIVI (d. 1298)

¡ Olivi was concerned with the seeming disconnect between discernment about what was of "actual necessity" and what was merely a "luxury." ¡ He outlines how one can make such a distinction between the necessary and superfluous in two major writings on usus pauper § Quaestiones de Perfectione Evangelica § Tractatus de Usu Paupere PETER OF JOHN OLIVI (d. 1298)

"We need to evaluate differently the measure of excess in the use of things according to the diversity that exists among things that can be used. As it happens, there are some things we regularly and often need in great quantity that can be kept and, in fact, usually are. Such is the case with bread and wine. However, there are other things that we need regularly in moderate quantities that cannot be kept in reserve, and one can have them only by means of growing them continuously. Such is the case with vegetables. There are also things we need just occasionally and in small numbers. Such is the case with oil and legumes. Then there are things which, much more so than the others, if kept aside, are associated with wealth. This is seen even by those in the world and in common use. [This practice] conflicts with the deprivation that is characteristic of evangelical poverty. Such is the case with the conservation of wheat in storage and wine in cellars, however such is not the case with the conservation of oil and wood, unless oil equals wheat and wine in quantity and price" PETER OF JOHN OLIVI (d. 1298)

¡ There was great misunderstanding on the part of his critics (and those who haven't read his works) ¡ There was a fear that Olivi was advocating a rigorous, strict, and unforgivingly ascetic way of living in the world ¡ However, Olivi offered a very nuanced and fluid principle of discernment, that took into consideration social contexts, political values, economic valuation, need, and other factors. PETER OF JOHN OLIVI (d. 1298)

¡ In his Tractatus de Usu Paupere, Olivi explains: "One can deduce what we mean by usus pauper: namely, that usage which, all things considered, is fitting for the evangelical poor and mendicant. And there can be diverse grades of it: fitting, more fitting, most fitting" ¡ In Quaestiones de Perfectione Evangelica, Olivi writes that the criterion for discernment is: “that use which, all circumstances considered, is more consonant with the poverty and condition of Christ than with the condition of the rich" PETER OF JOHN OLIVI (d. 1298)

¡ So what does usus pauper have to do with Creation? ¡ It provides us with a principle to help negotiate the tension that exists as a result of the defense of all God's creatures having intrinsic dignity and value and recognizing the everyday necessity of humanity's instrumental use of some aspects of the community of creation. PETER OF JOHN OLIVI (d. 1298)

¡ All creatures require the "use" of other creatures for survival ¡ Where Olivi’s insight is especially helpful is in thinking about normative attitudes or habits the human species forms around this necessary instrumental utilization of other creatures PETER OF JOHN OLIVI (d. 1298)

¡ An adapted usus pauper principle offers us a general disposition that might aid in our discernment about what is or is not necessary in terms of ecological justice and care-for-creation praxis ¡ As a principle, usus pauper in this context always requires the individual and community to reflect intentionally on the practices surrounding and instrumental usage of nonhuman creatures ¡ We might look to the wisdom of many indigenous peoples that safeguard traditions of communal discernment and practice around the taking of nonhuman life for instrumental uses USUS PAUPER IN PRACTICE

¡ Grocery shopping ¡ Dining out ¡ Clothing choices ¡ Factory farming ¡ Treatment of livestock ¡ Use of plastics and 'disposable' goods ¡ Meat consumption ¡ Energy use ¡ Travel choices ¡ etc. PIETAS

¡ Return to St. Bonaventure (d. 1274) for one more Franciscan insight into creation ¡ Develops a robust theology of pietas — but not "piety" as we typically think of it (especially devotional people, regular churchgoers, daily mass attendees, etc.) ¡ Instead, Bonaventure draws on the ancient Roman civil understanding of pietas as a key virtue of citizenship ¡ In the Roman context, pietas was understood primarily in filial terms relating to the care of one's parents and, secondarily, to other family members, the dead, and deities. PIETAS

¡ In his reflections on the Seven Gifts of the Holy Spirit (Collationes de Septem Donis Spiritus Sancti), St. Bonaventure points to Christ as the exemplar of "piety" in his Incarnation: "I say that the Son of God incarnate assumed our destitution. What brought this about? Certainly piety. “Therefore, he had to become like his brothers in all ways, so that he might be a merciful and faithful high priest before God to expiate the sins of the people” (Hebrews 2:17). Because of piety he assumed flesh, ascended the cross, rose from the dead, sent the Holy Spirit into the world, called the church to himself, freed all fitting people from misery – through piety" PIETAS

¡ Bonaventure then points to Christ's piety as a model for all Christians: "Most beloved! See whether your piety is that of brother to brother; of brothers from the same womb. Who is our father? Certainly God. Who is our mother? She is the church. She has begotten us in her womb through the Holy Spirit, and will give birth to us when we are brought to eternal light. Do you not see that as one member of a body suffers with another member, so we ought to have compassion for one another? We are all members of one body. We are fed with one food. We are brought forth from the same womb…we are one body. Therefore we should be related to each other through piety" PIETAS

¡ Bonaventure begins with Christ, expands the virtue of piety modeled by Christ to all Christians, and then expands it even further to talk about how we are called to treat all creatures. ¡ This is seen in the way he talks about St. Francis of Assisi in Chapter 8 of the Legenda Maior: “From a reflection on the primary source of all things, filled with even more abundant piety, he would call creatures, no matter how small, by the name of ‘brother’ or ‘sister,’ because he knew they shared with him the same beginning.” PIETAS

¡ Francis of Assisi is the exemplar of pietas with all creation, but the rest of creation also recognizes this characteristic in Francis. ¡ Bonaventure writes: “Let also the devotion of the faithful weigh how the piety in God’s servant [Francis] was of such marvelous power and of such abundant sweetness that even the nature of animals acknowledged it in their own way.” PIETAS

"Another time at Saint Mary of the Portiuncula the man of God was offered a sheep, which he gratefully accepted in his love of that innocence and simplicity which the sheep by its nature reflects. The pious man admonished the little sheep to praise God attentively and to avoid giving any offense to the brothers. The sheep carefully observed his instructions, as if it recognized the piety of the man of God. For when it heard the brothers chanting in choir, it would enter the church, genuflect without instructions from anyone, and bleat before the altar of the Virgin, the mother of the Lamb, as if it wished to greet her. Besides, when the most sacred body of Christ was elevated during the solemnity of the Mass, it would bow down on its knees as if this reverent animal were reproaching the irreverence of those who were not devout and inviting the devout to reverence of the Sacrament." (LM VIII:7) PIETAS

¡ The sheep is described as being intelligent, rational by human standards; including discerning times and places. ¡ The sheep exhibits linguistic comprehension and expression, following instructions of Francis and 'bleating' at prayer. ¡ The sheep can pray and relate directly to God. ¡ The sheep displays moral agency ¡ The sheep reflects a fraternal relationship with Francis & humans PIETAS

¡ Bonaventure concludes Chapter 8 of LM with a broadening of the example of pietas in Francis to all women and men. ¡ Francis becomes the model for what it means to be authentically human as members of the community of creation alongside other creatures. ¡ Pietas is the virtue that establishes and maintains right relationship among all God's creatures when we all embrace it PIETAS

"The hail kept the pact of God’s servant as did the wolves; nor did they try to rage anymore contrary to the law of piety against people converted to piety, as long as, according to their agreement, the people did not act impiously against God’s most pious laws. Therefore, we should respond piously to the piety of the blessed man [Francis], which had such remarkable gentleness and power that it subdued ferocious beasts, tamed the wild, trained the tame, and bent to his obedience the beasts that had rebelled against fallen humankind. Truly this is the virtue that binds all creatures together, and gives power to all things having the promise of the life that now is and is yet to come" (LM VIII:11) PIETAS

¡ Care for creation, according to the virtue of pietas, is not something we do out of obligation, duty, or command. ¡ We do it as fellow family members, just as one would care for their child, sibling, parent. ¡ In truth, the rest of creation is already caring for us, what kind of sisters and brothers are we in turn? SO HOW ARE WE TO LIVE?

With piety (pietas), as family members to one another and the entirety of the community of creation! DISCUSSION DISCUSSION

¡ So often in religious and secular contexts we hear about "stewardship," but how can I incorporate the Franciscan tradition of "kinship" into my own words and deeds? ¡ What does usus pauper discernment and a pietas worldview mean to me? How might I change my prayer and action as a Franciscan in response? ¡ What are some of the ways that we as FST Regents can help share with others the insights of our tradition on creation? All God's Creatures Exploring Franciscan Theology of Creation

Daniel P. Horan, OFM, PhD Catholic Theological Union (Chicago)

Franciscan School of Theology 2020 Santa Barbara