An Ecumenical Kairos

The current initiative for a Feast of Creation in Christ has not arisen in a vacuum. It stands at the convergence of several streams in the life of the churches.

First, there is the growing awareness of the ecological crisis as a moral and spiritual challenge. Over recent decades, churches across traditions — Orthodox, Catholic, Protestant, Evangelical, and Pentecostal — have increasingly recognized care for creation as integral to Christian discipleship.

Second, there is the development of shared practices, especially the annual World Day of Prayer for Creation on September 1, rooted in the Orthodox liturgical calendar and embraced widely across other churches following its adoption by the Catholic Church in 2015.

Third, there is the maturation of ecumenical relationships since the Second Vatican Council. These relationships now allow for forms of collaboration that were unimaginable a century ago, including joint reflection on liturgy itself.

The convergence of these developments has been rightly described as an ecumenical kairos, a moment of grace and opportunity.  It is a moment in which the churches find themselves not simply discussing unity, but practising it in shared discernment and worship.

Why a Feast Matters for Ecumenism

At first glance, the establishment of a new feast might seem a modest gesture compared to the major theological agreements achieved in ecumenical dialogues. Yet history suggests otherwise.

The early Church itself recognized that shared liturgical practice is a powerful instrument of unity. The decision of the Council of Nicaea in 325 to establish a common date for Easter was not merely administrative; it was profoundly ecclesial. It expressed the conviction that Christians should celebrate the central mystery of their faith together.

In the modern era, something similar has occurred through the development of common lectionaries, which have enabled different churches to hear the same Scriptures across the liturgical year. This has created what one scholar calls an “ecumenical resonance” even where full sacramental communion is not yet possible.

A Feast of Creation in Christ would represent a further step: not an accidental convergence, but an intentional, shared act of worship. It would be one of the first instances in which churches deliberately establish a feast with explicit ecumenical intent.

Thus, the significance of the feast lies not only in what it celebrates, but in how it comes into being, through a genuinely synodal and ecumenical process of listening, discernment, and collaboration across traditions.

Creation in Christ: The Theological Heart

If the feast is to have lasting ecumenical significance, it must also have a clear theological centre. That centre is Christ.

The Christian doctrine of creation is not simply about origins; it is about relationship: the relationship between God, the world, and humanity. The New Testament makes this explicit: “all things were created through him and for him” (Colossians 1:16).

In this light, creation is not a peripheral doctrine, but a dimension of the mystery of Christ himself. As the Assisi seminars that proposed the feast emphasized, the aim of the proposed feast is to celebrate not merely the created world (il creato), but the mystery of creation itself (la Creazione) — that is, God’s creative act revealed in Christ.

This distinction is crucial. Christians already share concern for the environment, but the feast calls them deeper: to rediscover creation as a theological mystery, inseparable from redemption.

Indeed, the early Church understood salvation as a “new creation.” The same Word through whom all things came into being is the one through whom all things are renewed.

Here we find a profound ecumenical resource. While churches differ on many doctrinal points, the confession of Christ as Word, Creator, and Redeemer is fundamental and shared. The Nicene Creed, whose anniversary provides part of the context for this initiative, already unites Christians in proclaiming faith in “one God… maker of heaven and earth… and one Lord Jesus Christ… through whom all things were made.”

A feast centred on this shared confession has the potential to deepen a unity that already exists at the level of faith, even if it is not yet fully visible.

A Pathway to Visible Unity

The ultimate goal of the ecumenical movement is not simply mutual understanding, but visible unity: a unity expressed in common faith, sacramental life, and mission.

How can a feast contribute to such a goal?

Shared Prayer as Common Ground

Liturgical prayer has always been one of the most accessible forms of unity. Even where Eucharistic sharing is not possible, Christians can pray together, read Scripture together, and join in common praise.

A Feast of Creation offers precisely such an opportunity. By gathering around the same mystery, on the same day, with similar texts and intentions, Christians enact a tangible — if partial — form of unity.

A Common Calendar

Unity is also lived through time. A shared liturgical calendar shapes the rhythm of Christian life and identity. Establishing a common feast, especially one rooted in a date already widely observed (September 1), strengthens this shared rhythm.

Convergence in Doctrine and Life

The classical axiom lex orandi, lex credendi (“the law of prayer is the law of belief”) suggests that what Christians pray shapes what they believe.

By celebrating creation as a central mystery of faith, the churches may gradually deepen their common theological understanding. This can foster convergence not only in doctrine, but also in ethical and pastoral practice, especially regarding care for creation.

A Visible Witness to the World

Finally, a shared feast offers a public sign. In a divided Christian landscape, a common celebration of creation in Christ would be a visible witness to unity, however incomplete.

In this sense, the feast is not merely inward-looking; it is missionary. It proclaims to a fragmented world that Christians, despite their divisions, can stand together in praise of the Creator.

Unity Through a Shared Crisis

It is no coincidence that this initiative emerged in response to the ecological crisis.

Crises often have a paradoxical effect: they reveal divisions, but they also create new forms of solidarity. The environmental crisis is one such moment. It confronts all humanity, and all Christian traditions, with a shared challenge. From the Pacific islands threatened by rising seas to communities facing drought and ecological degradation, the reality of creation’s fragility is no longer abstract.

In this context, the Feast of Creation can be seen as a liturgical response to a global crisis. It brings together prayer, theology, and action. It calls Christians not only to celebrate creation, but also to repent of its misuse and to renew their commitment to its care.

Importantly, this shared concern transcends confessional boundaries. It creates a space where Christians can act and pray together, even when other issues remain unresolved.

A Synodal and Ecumenical Process

Another striking feature of this initiative is the way it is unfolding.

The development of the feast is not being imposed from above by a single authority. Rather, it is emerging through a process of consultation involving theologians, liturgists, church leaders, and ecumenical bodies from across the Christian world.

This reflects a broader recovery of synodality, the idea that the Church discerns the will of the Spirit together. When this synodal approach is extended across confessional boundaries, it becomes a form of ecumenical synodality.

Such a process is itself a sign of unity. It demonstrates a willingness not only to talk together, but to walk together, to listen to one another, and to learn from one another. In this sense, the path toward the feast may be as important as the feast itself.

Challenges and Open Questions

Every ecumenical initiative has its challenges, and this one is no exception.

Questions remain about the precise form of the feast: its title, its liturgical texts, and its place within different calendars. There is also the need to ensure that the feast is not perceived as an optional addition, but as an authentic expression of the Church’s faith.

Moreover, differences in theology and liturgical practice cannot be ignored. The success of the initiative will depend on its ability to respect legitimate diversity while fostering genuine convergence.

Yet these challenges should not overshadow the deeper reality: for the first time, churches are considering together the possibility of a common feast explicitly oriented toward ecumenical unity.

Drawing Closer to Christ

Ultimately, the question of unity is inseparable from the question of Christ.

The Feast of Creation in Christ invites Christians to rediscover that all creation has its origin, meaning, and destiny in him. It reminds them that unity is not first a human achievement, but a gift rooted in participation in the life of Christ.

By turning together toward Christ as Creator and Redeemer, Christians are drawn closer not only to him, but also to one another.

In this sense, the feast is profoundly Christocentric. It does not add something new to the faith; rather, it makes visible what is already present: the unity of all things in Christ.

Conclusion: A Modest Proposal, a Great Promise

The proposal for a Feast of the Mystery of Creation in Christ may seem modest compared to the grand ambitions of the ecumenical movement. Yet it carries within it a remarkable promise.

It is a promise that unity can be lived, not only discussed.

A promise that shared prayer can prepare the way for deeper communion

A promise that, even in a divided Church, there are moments when Christians can stand together before God in praise and thanksgiving

In celebrating creation, Christians are reminded of their common origin.

In celebrating creation in Christ, they are reminded of their common destiny.

And in celebrating together, they may discover anew that the path to visible unity runs not only through dialogue and agreement, but through the simple, profound act of worshipping the same Lord, together.

Suggested Links for Readers

• Laudato Si’ (Pope Francis, 2015)
• World Day of Prayer for Creation (Papal messages)
• World Council of Churches: Season of Creation
• Faith and Order Commission: Baptism, Eucharist, and Ministry (Lima document, 1982)
• Faith and Order Commission: The Church: Towards a Common Vision (2013)
• Council of European Churches and Council of the Bishops’ Conferences of Europe: Charta Oecumenica (2001)

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Fr. James Puglisi, SA, is a Franciscan Friar of the Atonement and Director emeritus of the Centro Pro Unione in Rome. An internationally recognized ecumenist, he has served for many years on several official dialogue teams of the Council for Christian Unity and is actively involved in initiatives promoting Christian unity and care for creation. He participated in the Assisi seminars on the proposed Feast of Creation and currently serves as member of the US steering committee for the Feast of Creation project.