Nature lessons

This morning, prompted by the excellent resource of Aleteia’s daily prayer, I meditated on a short passage from the Book of Job (12:7-10):

But ask the animals, and they will teach you; the birds of the air, and they will tell you;  ask the plants of the earth, and they will teach you; and the fish of the sea will declare to you.  Who among all these does not know that the hand of the Lord has done this?  In his hand is the life of every living thing and the breath of every human being.

The phrase that remained with me was verse 10:

In his hand is the life of every living thing and the breath of every human being.

Earlier in September I reflected on the work of Fr Pierre Teilhard de Chardin (1881-1955) and his remarkable piece of work entitled The Mass on the World.  I commented on his ConsistentEucharistic Thread in a number of posts in early September.  The Brazilian liberation theologian Leonardo Boff, in Francis of Assisi: A Model for Human Liberation (Orbis, 2006), draws on Thomas of Celano’s Second Life to show how St Francis recognised creation as kin.

We are often inclined to grasp, use, dominate and discard the materials of Earth, yet Scripture and Francis invite us to see creatures as God’s work, held in his hand. We share genetic kinship with other creatures, though human beings stand above them in dignity as made in God’s image (Gen 1:26-28; LaudatoSi’ #90).

The theologian Sr Elizabeth Johnson CSJ, in Ask the Beasts (Bloomsbury, 2014), whose title comes from Job 12:7, uses the term ‘deep incarnation’, a phrase coined in 2001 by the Danish Lutheran Niels Henrik Gregersen. Fr Richard Rohr has drawn on her work in one of his recent daily mediations, Creation as kin, She writes:

The flesh that the Word of God became as a particular human being is part of the tree of evolving life on earth, which in turn is part of the vast body of the cosmos….

In John 1:14 (‘the Word became flesh’), God became one of us and, at the same time, in solidarity with the whole created order.  He assumed our nature (Catechismof the Catholic Church 464-469). In John 6:51-58, that same flesh given in the Eucharist unites us to Christ and to one another (CCC #1396). Pope Francis sees the Eucharist as ‘the living centre of the universe’ (Laudato Si’ #236).

If every living thing is held in God’s hand along with the breath of every human being, as Job says, how much more should we value unborn human life? Jesus says we are ‘of more value than many sparrows’ (Mt 10:29-31).  Concern for creation cannot be reconciled with justifying abortion (see also CCC#2270-2274).  In Laudato Si’ #120, the late Pope Francis reminds us that:

Since everything is interrelated, concern for the protection of nature is also incompatible with the justification of abortion. How can we genuinely teach the importance of concern for other vulnerable beings, however troublesome or inconvenient they may be, if we fail to protect a human embryo, even when its presence is uncomfortable and creates difficulties? “If personal and social sensitivity towards the acceptance of the new life is lost, then other forms of acceptance that are valuable for society also wither away”.

 

The millennial saint

Twenty years ago, this day, a 15-year old Italian boy died of leukaemia.  Born in 1991, St Carlo Acutis had a great love for Jesus in the Eucharist. He enjoyed football, computers, friends, films and ordinary teenage life. Yet he built his life around daily Mass, Eucharistic adoration and prayer.

He used his technical skills to document all known Eucharistic miracles. His devotion to the Eucharist inspired all those around him and enabled him to leave behind a beautiful testimony of his love for the Eucharist: his Eucharistic miracle website.

For Carlo, holiness was not primarily about extraordinary penances or mystical experiences. It was about frequent and loving union with Christ in the Blessed Sacrament. He saw the Eucharist as the direct route to friendship with Jesus and ultimately to eternal life.

It is only beginning

Sunday 11 October 2026

Lectio Divina:*

Isaiah 25:6-10 Psalm 23 (22) Philippians 4:12-14 Matthew 22:1-14

(See also Luke 14:15-25)

Meditatio:

“For many are called, but few are chosen” (Matthew 22:14)

Commentary:

At first hearing, the parable of the wedding banquet can be unsettling. The king's reaction to those who reject his invitation seems harsh to modern ears. Yet we would be mistaken if we were to read this simply as a story about an angry earthly ruler. Jesus often uses vivid and challenging images to awaken us to the seriousness of God's invitation and the tragedy of refusing it. The focus of the parable is not so much divine vengeance but divine generosity.

The invitation is extraordinary. In the first reading, Isaiah gives us a vision of the Lord preparing ‘a feast of rich food and well-aged wines’ for all peoples. On that holy mountain God promises to destroy death itself and wipe away every tear. The banquet is a sign of salvation, communion and joy. In Psalm 23, the Lord, the Good Shepherd, prepares a table before us and leads us through even the darkest valley. We need not be afraid, for he is with us. The Gospel wedding feast, Isaiah's banquet and the psalmist's table all point towards the same reality: God's desire to share his own life with his people.

Praying with the body at Mass

 

We are, thank God, material as well as spiritual beings.  In praying alone or with others our bodily posture matters. 

The postures and gestures we adopt at Mass are not merely matters of etiquette. They are part of the Church's wisdom, teaching us to pray with our whole body, mind and soul. We stand in reverence, sit in attentive listening and kneel in adoration. Far from being rivals, body and soul are companions in worship. Our outward actions can help to shape our inner disposition and open us more fully to the grace of the Eucharist.

As we gather around the altar, we do not come as isolated individuals but as members of the Body of Christ. By praying, singing, listening, standing, sitting and kneeling together, we express visibly the communion that Christ creates among us. The gestures of the Mass are therefore not simply habits inherited from the past; they are signs of faith in the living Lord who speaks to us in his Word and gives himself to us in the Blessed Sacrament.

Heart speaks unto heart

Some things draw me to Saint John Henry Newman (1801-1890) including the following:

• He journeyed from Anglicanism into full communion with the Catholic Church.
• He served as the founding Rector of the Catholic University of Ireland in 1854, from which University College Dublin eventually emerged. I completed three degrees, there, between 1977 and 2005.
• He established the beautiful University Church on St Stephen's Green, where I was baptised on 22 December 1956.
• He anticipated many themes later developed at Vatican II, especially concerning the role of the laity, the development of doctrine and the importance of returning to the sources of the early Church.
• He was a loyal son of the Church but not blind to historical context and development of doctrine (although he accepted the doctrine of papal infallibility defined by the First Vatican Council in 1870, he questioned the timing, prudence and formulation of the doctrine).
• His deep personal friendship with Fr Ambrose St John (1814-1875) showed his extraordinary capacity for human friendship.

After the death of his friend in 1875, Newman wrote:

Respect in the House of God

In the Eucharist we share in the divine mysteries in the company of families, communities, the universal church and the choirs of heaven.  It is no small thing.  In between services we are in a very special place which our ancestors called ‘the house of God’ or in the Irish language ‘teach an phobail’ (the house ofthe people). Now, there is a huge difference, in Irish, between ‘teach tábhairne’ ( the local pub) and ‘teach an phobail’. Both venues were, traditionally, the main gathering places for people not least when someone died.  However, the sacred space that is the parish church (or cathedral or abbey church) is a place set apart for community worship and private prayer. 

Making time for thanksgiving

Receiving Holy Communion is a precious moment in our lives.  There was a time when many Catholics received Holy Communion only a few times each year, often most notably during the Easter season. Today, amongst regular Mass-goers, frequent reception is very much the norm.

The whole of the Mass is an act of thanksgiving, which is reflected in the very meaning of the word eucharistia in Greek or 'Eucharist'.  We thank the Lord for coming to us, dying for us and rising again. We thank him for coming to us in Holy Communion.  It is right and fitting to make time to give thanks in personal prayer in the moments following reception. This, also, may take the form of a mindful awareness of the Lord’s presence in us and in those around us.  In practice and notwithstanding the time of silence that may be practiced for a few moments towards the end of the Communion rite before the Communion prayer, the time to the final dismissal is typically short.  The General Instruction of the Roman Missal specifically provides for sacred silence after Communion:

When the distribution of Communion is over, if appropriate, the Priest and faithful pray quietly for some time.