Church does not simply state that other creatures are completely subordinated to the good of human beings, as if they have no worth in themselves and can be treated as we wish… [Also] where other creatures are concerned, “we can speak of the priority of being over that of being useful”. The Catechism clearly and forcefully criticizes a distorted anthropocentrism: “Each creature possesses its own particular goodness and perfection… Each of the various creatures, willed in its own being, reflects in its own way a ray of God’s infinite wisdom and goodness. (Laudato sì -LS, No. 69).
Person, the ultimate end towards which all of creation aims evolves consciously or unconsciously absorbing the energy that exists in nature to ensure their life. This conflict continues -and eventually brings to death, until we become aware of why and for what we live and start searching with an open mind the radical unity in which everyone and everything exists.
These conflicts are closely linked to a throwaway culture which affects the excluded just as it quickly reduces things to rubbish (LS n° 22).The human environment and the natural environment deteriorate together; we cannot adequately combat environmental degradation unless we attend to causes related to human and social degradation (LS n° 48). Vice versa of course.
The impact of present imbalances is also seen in the premature death of many of the poor, in conflicts sparked by the shortage of resources, and in any number of other problems, which are insufficiently represented on global agendas (LS n° 48). Here too, the reverse is clear and inevitable: Earth, 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. We have come to see ourselves as her lords and masters, entitled to plunder her at will. The violence present in our hearts […] is also reflected in the symptoms of sickness evident in the soil, in the water, in the air and in all forms of life. […] We have forgotten that we ourselves are dust of the earth; our very bodies are made up of her elements, we breathe her air and we receive life and refreshment from her waters (LS, n° 2).
What has all this to do with Easter east?
When Caiaphas condemned Jesus, stated is better that one should die for the people and not that the whole nation perishes; as a high priest, he prophesied that Jesus should die for the nation, not only that but to gather into one the children of God who were scattered abroad. Jesus did so starting from the bosom of Mother Earth. Jesus the firstborn -the vaginal opening, according to the biblical expression-, in his resurrection removed the stone from the tomb and opened from earth’s womb a path of unity for humanity: unity of purpose, of hearts, but also of physical and psychological relationships that make us one in the unity of one God. This “one” is to be conceived in a broadest way: all are creatures of God, each one in its own way, and as God’s creatures, all exists in unity. For you [God] love all things that exist, and detest none of the things that you have made; for you would not have made anything if you had hated it” (Wis 11:24)
So instead of contraposing, why do we not try to include? Reconciling certain contrapositions demands effort, but why avoid it? The opposition between immanence and transcendence – to avoid pantheism – is not inevitable, it is just a call to think, maybe in a more broadly manner, the unity of all creatures, human beings included. One word can help in this search: pan-en-theism, the presence of God in everything. God created and saw that all things were good. Why not, since they are His a reflection? Therefore, says St. Paul, the end of history will be "God all in all".
The ultimate destiny of the universe is in the fullness of God, which has already been attained by the risen Christ, the measure of the maturity of all things […]. All creatures are moving forward with us and through us towards a common point of arrival, which is God, in that transcendent fullness where the risen Christ embraces and illumines all things (LS, n° 83).
A word of Isaiah then can open horizons maybe unexpected: The Lord God... wakens every morning my ear to listen like a disciple. Listening to what? To life! To the flow of time, to the beauty speaking to the heart, to every creature and person we meet, to the cry of the poor and the singing of birds, to the splendor of the sun and to the humble silence of the stone, to the love heartbeats and to moaning of every suffering. Sunrise is the smile of life, the splendor of noon its surprising kiss, the night is the calm of its permeating all reality.
The dawn of Easter, therefore, is the awakening of life and the faith in the Risen One does not enclose life in the horizons of religious dogmas, but opens it to the breath of the universe! Let’s feel, along with those who seek, strive, live, love and suffer, united with all creation. Everything is nice in Easter day, at least that day. It’s Easter!