Here in Chapter VI, the last chapter of Laudato Si', Francis pulls in a wide variety of topics. Last week it was education, conversion, joy, and peace; today it will be "civic love," the sacraments, and Sabbath rest. Later this week Francis will conclude with the Trinity, Mary, and a pair of prayers. This may seem an eclectic collection, but Francis is here anchoring his thoughts on integral ecology to neighboring topics of culture and theology, inviting us to continue recalling and living this discussion even as we return to other areas of concern.
(Notice that the number of citations explodes in this work of anchoring. And not only is he citing masters of Catholic spirituality such as Therese of Lisieux and John of the Cross, as well as past pontiffs, but also the Sufi mystic Ali al-Khawas.)
V. CIVIC AND POLITICAL LOVE
228. Care for nature is part of a lifestyle which includes the capacity for living together and communion…. Fraternal love can only be gratuitous; it can never be a means of repaying others for what they have done or will do for us. That is why it is possible to love our enemies. This same gratuitousness inspires us to love and accept the wind, the sun and the clouds, even though we cannot control them. In this sense, we can speak of a “universal fraternity”.
229. We must regain the conviction that we need one another, that we have a shared responsibility for others and the world, and that being good and decent are worth it. We have had enough of immorality and the mockery of ethics, goodness, faith and honesty. It is time to acknowledge that light-hearted superficiality has done us no good….
230. Saint Therese of Lisieux invites us to practice the little way of love, not to miss out on a kind word, a smile or any small gesture which sows peace and friendship. An integral ecology is also made up of simple daily gestures….
231. Love, overflowing with small gestures of mutual care, is also civic and political…. Love for society and commitment to the common good are outstanding expressions of a charity which affects not only relationships between individuals but also “macro-relationships, social, economic and political ones”. That is why the Church set before the world the ideal of a “civilization of love”. Social love is the key to authentic development: “In order to make society more human, more worthy of the human person, love in social life – political, economic and cultural – must be given renewed value, becoming the constant and highest norm for all activity”....
232. Not everyone is called to engage directly in political life. Society is also enriched by a countless array of organizations which work to promote the common good and to defend the environment, whether natural or urban. Some, for example, show concern for a public place (a building, a fountain, an abandoned monument, a landscape, a square), and strive to protect, restore, improve or beautify it as something belonging to everyone. Around these community actions, relationships develop or are recovered and a new social fabric emerges…. These actions cultivate a shared identity, with a story which can be remembered and handed on…. These community actions, when they express self-giving love, can also become intense spiritual experiences.
VI. SACRAMENTAL SIGNS AND THE CELEBRATION OF REST
233. The universe unfolds in God, who fills it completely. Hence, there is a mystical meaning to be found in a leaf, in a mountain trail, in a dewdrop, in a poor person’s face. The ideal is not only to pass from the exterior to the interior to discover the action of God in the soul, but also to discover God in all things. Saint Bonaventure teaches us that “contemplation deepens the more we feel the working of God’s grace within our hearts, and the better we learn to encounter God in creatures outside ourselves”.
234. Saint John of the Cross taught that all the goodness present in the realities and experiences of this world “is present in God eminently and infinitely, or more properly, in each of these sublime realities is God”. This is not because the finite things of this world are really divine, but because the mystic experiences the intimate connection between God and all beings, and thus feels that “all things are God”. Standing awestruck before a mountain, he or she cannot separate this experience from God, and perceives that the interior awe being lived has to be entrusted to the Lord: “Mountains have heights and they are plentiful, vast, beautiful, graceful, bright and fragrant. These mountains are what my Beloved is to me….”
235. The Sacraments are a privileged way in which nature is taken up by God to become a means of mediating supernatural life…. Water, oil, fire and colors are taken up in all their symbolic power and incorporated in our act of praise. The hand that blesses is an instrument of God’s love and a reflection of the closeness of Jesus Christ, who came to accompany us on the journey of life. Water poured over the body of a child in Baptism is a sign of new life. Encountering God does not mean fleeing from this world or turning our back on nature. This is especially clear in the spirituality of the Christian East. “Beauty, which in the East is one of the best loved names expressing the divine harmony and the model of humanity transfigured, appears everywhere: in the shape of a church, in the sounds, in the colors, in the lights, in the scents… Christianity does not reject matter. Rather, bodiliness is considered in all its value in the liturgical act, whereby the human body is disclosed in its inner nature as a temple of the Holy Spirit and is united with the Lord Jesus, who himself took a body for the world’s salvation”.
236. It is in the Eucharist that all that has been created finds its greatest exaltation. Grace, which tends to manifest itself tangibly, found unsurpassable expression when God himself became man and gave himself as food for his creatures. The Lord, in the culmination of the mystery of the Incarnation, chose to reach our intimate depths through a fragment of matter. He comes not from above, but from within, he comes that we might find him in this world of ours…. Indeed the Eucharist is itself an act of cosmic love: “Yes, cosmic! Because even when it is celebrated on the humble altar of a country church, the Eucharist is always in some way celebrated on the altar of the world”. The Eucharist joins heaven and earth; it embraces and penetrates all creation. The world which came forth from God’s hands returns to him in blessed and undivided adoration: in the bread of the Eucharist, “creation is projected towards divinization, towards the holy wedding feast, towards unification with the Creator himself”....
237. On Sunday, our participation in the Eucharist has special importance. Sunday, like the Jewish Sabbath, is meant to be a day which heals our relationships with God, with ourselves, with others and with the world. Sunday is the day of the Resurrection, the “first day” of the new creation, whose first fruits are the Lord’s risen humanity, the pledge of the final transfiguration of all created reality. It also proclaims “man’s eternal rest in God”. In this way, Christian spirituality incorporates the value of relaxation and festivity. We tend to demean contemplative rest as something unproductive and unnecessary, but this is to do away with the very thing which is most important about work: its meaning. We are called to include in our work a dimension of receptivity and gratuity, which is quite different from mere inactivity. Rather, it is another way of working, which forms part of our very essence….
 BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009) 2.
 PAUL VI, Message for the 1977 World Day of Peace.
 PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Compendium of the Social Doctrine of the Church, 582.
 The spiritual writer Ali al-Khawas stresses from his own experience the need not to put too much distance between the creatures of the world and the interior experience of God. As he puts it: “Prejudice should not have us criticize those who seek ecstasy in music or poetry. There is a subtle mystery in each of the movements and sounds of this world. The initiate will capture what is being said when the wind blows, the trees sway, water flows, flies buzz, doors creak, birds sing, or in the sound of strings or flutes, the sighs of the sick, the groans of the afflicted...” (EVA DE VITRAY-MEYEROVITCH [ed.], Anthologie du soufisme, Paris 1978, 200).
 In II Sent., 23, 2, 3.
 Cántico Espiritual, XIV, 5.
 Ibid., XIV, 6-7.
 JOHN PAUL II, Apostolic Letter Orientale Lumen (2 May 1995), 11.
 ID., Encyclical Letter Ecclesia de Eucharistia (17 April 2003), 8.
 BENEDICT XVI, Homily for the Mass of Corpus Domini (15 June 2006).
 Catechism of the Catholic Church, 2175.