10 REASONS �WHY CREATION DAY MERITS BECOMING A LITURGICAL FEAST��Judith Kubicki, CSSF �Fordham University

REASON #1: �BASED ON AN ANCIENT PRE-SCHISM TRADITION

The Eastern Church celebrates September 1 since the 5th century.

Namely, September 1 represents “the day of Creation”, when God began the creation of the universe.

It symbolizes the expression “In the beginning” (Gn 1:1, Jn 1:1). The day when God said “Let there be light”.

Thus, it is the first day of the liturgical year of Orthodox and Catholic byzantine churches.

See history.

PARALLEL WITH JEWISH CALENDAR

Calendars of both Jewish tradition (still today) and Byzantine tradition (till 18th century) follow an Anno Mundi system based on biblical chronology (rather than Anno Domini).

The Jewish New Year, the feast of Rosh Hashanah, also happens in September (or early Oct, movable).

On that feast, Jewish liturgies proclaim: “Today is the day of the world's creation”.

REASON #2: �BASED ON THREE DECADES OF POPULAR PIETY

• 1989: Expanding its ancient symbolism, the Orthodox Church invites other churches to celebrate this day as a “World Day of Prayer for Creation”.�
• 1990s: Local communities start celebrating it �
• 1990s / 2000s: bishops’ conferences begin to embrace it (CCEE / European bishops in 1997, CBCP / Philippine bishops in 2003, etc). �
• 2015: Pope Francis makes it universal.

Ancient tradition �+ �“Signs of the times”�(ecological crisis) �=�World Day of Prayer �for Creation�(1989)

Creation Day has grown enormously year over year. �Thousands and thousands of parishes and communities celebrate it annually.

REASON #3: �ENRICH THE CHRISTOLOGICAL NATURE OF THE LITURGICAL YEAR

“Within the cycle of a year, [the Church] unfolds the whole mystery of Christ.”

Sacrosanctum Concilium

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“In the beginning was the Word... �All things came to be through him.”

John 1

REASON #4: �ENRICH THE DOGMATIC SPAN OF THE LITURGICAL YEAR

Illustrating the interplay of dogmatic theology and liturgy (Lex Orandi, Lex Credendi), �all dogmas of the Nicene Creed have corresponding liturgical feasts.

Except the dogma of Creation.

REASON #5: �UPLIFT CREATION’S (IL CREATO’S) SACRAMENTALITY

The sacramentality of ‘il Creato’ – a premise of all liturgy – usually goes unnoticed; it has little influence on our relationship with fellow creatures.

The new feast could enhance our liturgical life by shedding light on the sacramentality of the created world.

In a way, it would mirror the Feast of Corpus Christi – also a premise of all liturgy, with a dedicated feast.

REASON #6: �PROPHETIC RESPONSE TO THE SIGNS OF THE TIMES

Greater attention to Creation in our liturgical life will not only stimulate theological reflection on such mystery.

The feast will also motivate ethical responses to care for the sacred gift of the created world, complementing the calls from Laudato Si and Laudate Deum to address the ecological crisis, as our “common home” is “on fire”.

As the axiom goes: �Lex Orandi, Lex Credendi, Lex Vivendi.

INTERDEPENDENCE: LEX ORANDI, LEX CREDENDI, LEX VIVENDI

Lack of attention to Creation �in Lex Orandi (liturgy)

Lack of attention to Creation �in Lex Credendi (theology)

Lack of attention to Creation �in Lex Vivendi (ethics)

Focus of recent decades (e.g. Laudato Si’)

Unattended leg �of the triad

REASON #7: �IN TUNE WITH RECENT SYNODS

SYNOD ON THE BIBLE (2008): ��“Proposition 16 – Carry out an examination of the Roman Lectionary to see if [it] is truly adequate to the �mission of the church in this historical moment... �in dialogue with ecumenical partners �who use this common lectionary.”

SYNOD ON SYNODALITY (2023): ��"Proposal 4.Q. – Church teaching, liturgy, and practice �must more explicitly and carefully integrate the �biblical and theological foundations of integral ecology."

REASON #8: �LITURGY AS “LIVING PLANT”, CONTINUALLY EVOLVING

As Pope Francis put it, the liturgy is �“a living plant, not a museum piece”.

This new feast would follow on the footsteps of the latest “new feasts”:

• 1921 – Feast of the Holy Family
• 1925 – Feast of Christ the King
• 1955 – Feast of the Baptism of the Lord
• 1955 – Feast of St. Joseph the Worker
• 2012 – Feast of Christ the High Priest
• 2018 – Feast of Mary, Mother of the Church

Note: a “living plant” also requires “pruning” (as in 1969).

REASON #9: �EVANGELIZATION POTENTIAL WITH YOUNG PEOPLE

The new feast would be particularly attractive to young people, aiding a key evangelization priority.�

“Nature holds a special attraction for many adolescents and young people who recognize our need to care for the environment… �a real initiation into the school of universal fraternity and contemplative prayer.”

Pope Francis, Christus Vivit

REASON #10: �PROFOUND ECUMENICAL GESTURE

With other churches ready to proceed, the Catholic Church should be part of it as well.

A joint institution of a new feast�would be unprecedented in the history of Christianity.

Prophetic step towards unity on the occasion of Nicaea’s centenary with a “living fruit” lasting beyond 2025.

BONUS – REASON #11: �RECALL SUNDAY'S DUAL SYMBOLISM �(by celebrating the feast on the first Sunday of Sept)

“In Sunday two meanings are inextricably intertwined, and we must once more learn to recognize their unity… The early Christians celebrated the first day of the week as the Lord’s day, because it was the day of the resurrection. Yet very soon, the Church also came to realize that the first day of the week is the day of the dawning of creation, the day on which God said: “Let there be light” (Gen 1:3). Therefore Sunday is also the Church’s weekly feast of creation – the feast of thanksgiving and joy over God’s creation.”

Benedict XVI, 9 September 2007�(cf. Compendium of the Catechism 452, �Sacramentum Caritatis 37, Speech 14 February 2013)