Francis was open to his senses and emotions. They became for him a vehicle to God.

1. This is highlighted by his regret for not giving “Brother Fire” his pants. When one of the brothers tried to put out the fire, Francis told him ‘no dearest brother, do not hurt Brother Fire.’

2. In Francis’ view, all creatures, separate in functions, worth, desires and beauty, are bound together in a harmonious interdependence ensured and presided over by the just and benevolent eye of God.

3. Francis while recognizing the utility of creatures to humans and to other creatures relates to them with a deep respect and affection. Instead of an “I-It” relationship, Francis lived an “I-Thou” relationship with every creature.

4. By means of an affectionate gaze on creatures and with ‘feelings of sweet tenderness’, Francis was drawn into contemplative prayer, where he experienced ‘the wisdom, power and goodness of the Creator’. He shifts the paradigm from human-centeredness to God-centeredness and species-centeredness, a vision of humanity “with” other creatures.

5. ‘The ‘overwhelming evidence provided by cosmologists, evolutionary biologists, molecular biologists, and ecologists should correct our own species-centeredness and enable us to recognize how radically interrelated and interdependent we are with everything….’ (James Schaefer)

6. Francis was open to his senses and emotions. They became for him a vehicle to God. A worm reminded him of the phrase in Scripture referring to the Saviour, ‘I am a worm and no man’ (Psalm 21:7). A rock reminded him that Jesus had nowhere to lay his head.

7. Creatures showed him reverence because he treated them with charity. Francis’ level of intimacy with them: • he ‘took delight’; • he ‘was disturbed when they were not treated decently’; • he ‘used to speak to them with joy…as if they could hear, understand and speak about God’.

8. Francis was so aware that he was a dependent creature, the ultimate basis for his radical poverty. He recognized that “dominion over” others was the root cause of all evil and suffering in the world. For this reason he wanted his brothers to be subject to everyone, even to creatures.

9. He did not treat creatures as if he owned them, but lived with them, respecting their independence. For Francis, creatures had autonomous worth and they aided humans to give praise to God.

10. His profoundly mystical attitude allowed him to reach a depth of reconciliation within himself, with other people, with other creatures and, ultimately, with God. The Canticle is a statement of this ideal, which he, in great part, achieved before the mutual embrace of “Sister Death”.

11. Conclusion Who Is My Neighbor?

12. Both Francis’ actions, as seen in his preaching to the Birds at Bevagna and his writings, as seen in the “Canticle of Creatures” are powerful sources of inspiration for Christians, offering elements for a “new paradigm” that is “Ecological Conversion”.

13. Francis allowed himself to be led by God into a new way of relating to creatures as “brothers” and “sisters”. They were more than just inspiration material for drawing humanity closer to God, but praised God in their own right.

14. Francis pushes the boundaries for Christians today to reconsider and broaden their understanding of the gospel question: ‘Who is my neighbour?’

15. Important attitudes needed for an ecological conversion today • Poverty and simplicity • Ecological humility, which includes an appreciation of the “Universe Story” • Contemplative listening • Learning from Earth’s processes • Seeing a link between interiority and structures • New challenges call for new responses in the Church, particularly in liturgy, to highlight the link between faith in Jesus Christ and conversion to the gospel.

16. Francis of Assisi's Cosmic Embrace by Gearóid Francisco Ó Conaire OFM Ireland/Central America