THE CARE OF THE SICK: A FRANCISCAN READING OF PET THERAPY

I am aware of episodes that have affected the lives of priests of the diocesan clergy who in their solitude were recovered by their pet from imminent depressive syndromes, even serious ones..

— Healthcare Pastoral —

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Author
Ivano Liguori, Ofm. Cap.

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PDF print format article – article print format – article in printed format

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Rightly or wrongly the figure of the Seraphic Father lends itself - and has always lent itself over time - to guaranteeing a support to all those who live a privileged and loving relationship with nature and animals.

However, allow me to clarify: defining Saint Francis as the patron saint and friend of animals is a bit simplistic, and this is because there is a risk of leading to facile contemporary ideologies with the sole result of emptying not only the Franciscan vision of Creation of its authentic meaning but the Franciscan theology itself which contemplates the masterpiece of the Trinity in Creation.

St. Francis, in his love for all Creation, he sees and contemplates first of all the Creator God and with him the sweet person of the Son of God, the Word of the Father through whom - as the blessed apostle John writes in his Prologue - "everything was made through Him, and without Him nothing of all that exists was made" (cf. GV 1,3). For this reason, nothing of what the Creator has done and accomplished in Creation through the Word can be without praise, of gratitude, of joy and thanksgiving, as it is itself directed towards the definitive redemption that the Son of God brought about with his passion, Death and Resurrection. We can affirm with the hope of faith that for God every created reality is a redeemed reality that deserves and reaches salvation in Jesus Christ the Savior. The same Creation that in the present moment still groans and suffers from the pangs of childbirth (cf. RM 8,22) lives its daily transformation in the work of Christ who acts in the fulfillment of his Kingdom and in that effective cooperation with man.

Given this theological vision of Creation, we understand how for Saint Francis everything becomes an opportunity to give thanks - a foretaste of the Eucharist - if we look at it with living faith: «for brother alone, for sora moon and the stars, by brother the wind and by the air and the cloud and the clear and sunny weather, for now water, for brother fire, for our sister mother earth» (cf. Canticle of the Creatures).

Creation for the Seraphic Father, while still moaning and suffering from the pangs and pains of childbirth (cf. Rom 8,22) in that eschatological becoming of definitive redemption, he is still a brother to love, respect and guard (cf. GN 2,15), a traveling companion for the man seeking God.

This little Franciscan theological introduction it serves as an intuition to understand how love towards our animal companions becomes a concrete opportunity to find God. In this regard, I would like to quote an episode narrated in the Vita Prima by Tommaso da Celano (FF. n. 457) which tells of a day in which Saint Francis together with Brother Paul came across a man carrying two little lambs on his shoulders, to sell them at the market. Taken by pity, the Seraphic Father, knowing that the animals would be sold and eaten, he gave the man his cloak by exchanging it for the two little lambs and effectively carrying out a redemptive and salvific gesture, which we can only read as the restitution of that salvation and redemption that Christ, spotless lamb, he worked with man and with the Poor Man of Assisi himself.

Saint Francis with a gaze full of God he is capable of seeing in animals some attribute and characteristic that calls him and brings him closer to God, but we ourselves with our four-legged friends can equally read God's work towards us and find relief in this, tenderness, joy and salvation.

Such a road finds concrete application in the use of animals as real therapy in those who are going through particular suffering, crises or loneliness or who find themselves living in a condition of chronic or terminal illness.

It's not wrong in this regard, talk about therapy also within a faith approach, because Jesus Christ is the Father's therapist, the celestial doctor who heals our infirmities and this cure also passes through the work of Creation and the creatures that inhabit it.

It's from 1964 that we are talking about the so-called Pet-Therapy — therapy through animals — a term coined by the child psychiatrist Boris M. Levinson and which today has taken on the broader name of Animal Assisted Intervention (IAA). The benefits that a pet can bring to a sick child or a lonely elderly person are undoubted and certified. Tenderness, the affectionateness and warmth of a dog or kitten snuggling in your lap can open up truly unexpected responses and astonishing neuropsychic reactions when, for example, you live with a diagnosis of Alzheimer's or with the deterioration of cognitive functions, like memory, thought and language.

The Pet-Therapy it needs expert operators and get ready but also a Pet-Therapy more housewife with the right common sense, responsibility and vigilance can bring various benefits such as stress reduction, increased movement and coordination, the strengthening of empathy and the ability to care, the increase in social skills which lead to a slow and progressive exodus from loneliness and depression as well as the person's reactivity.

I am aware of episodes that affected the lives of priests of the diocesan clergy who in their solitude were recovered by their pet from imminent depressive syndromes, even serious ones. It seems like a small thing, but return home in the evening, after a whole day of ministerial effort, in which there is no shortage of joys, pain and misunderstandings and finding yourself faced with a furry that gives you attention, it can truly constitute a healthy therapy that cannot be taken for granted.

Because of this, and also for other reasons which would take a long time to describe here, who in our Provincial Infirmary of the Sardinian Capuchin Friars - of which I am the new manager - has decided to get a puppy dog, a lively Jack Russell of one and a half months old, who is slowly conquering our elderly brothers with his exuberance. Effectively, in the two weeks of living with our Teo - as we called him - I see greater reactivity and responsiveness in our elderly friars. And he is there with us, when we accompany the elderly to bed in the evening; and there with us in the refectory when we eat and he jumps around nibbling some sandals; he is there with us in the chapel when we pray; in short, this puppy manages to keep us awake and responsive, even doing some mischief that the gray-haired age of our friars would perhaps sometimes like to avoid but which overall becomes a therapeutic goad that encourages us to live and open up some smiles again, and all this to the praise of God and his servant Francis.

Cagliari, 16 August 2026

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THE CARE OF THE SICK: A FRANCISCAN READING OF PET THERAPY

I am aware of cases involving diocesan priests who, in their solitude, were rescued by their pet from the onset of depressive syndromes, even severe ones.

— Health Care Pastoral Ministry —

.

Author
Ivano Liguori, Ofm. Cap.

.

Rightly or wrongly, the figure of the Seraphic Father lends itself — and has always lent itself, throughout the centuries — to offering support to all those who share a privileged and loving relationship with nature and with animals. Allow me, however, a clarification: to define Saint Francis as the patron and friend of animals is somewhat reductive, since doing so risks leading to facile contemporary ideologisations, with the sole result of emptying not only the Franciscan vision of Creation of its authentic meaning, but the very Franciscan theology that contemplates in Creation the masterpiece of the Trinity.

Saint Francis, in his love for the whole of Creation, sees and contemplates first of all God the Creator, and with him the most sweet person of the Son of God, the Word of the Father through whom — as the blessed apostle John writes in his Prologue — “All things came to be through him, and without him nothing came to be.” (cf. Jn 1:3). For this reason, nothing that the Creator has made and accomplished in Creation through the Word can be devoid of praise, gratitude, joy and thanksgiving, since it is itself directed towards the definitive redemption that the Son of God accomplished through his passion, death and resurrection. We can affirm, in the hope of faith, that for God every created reality is a redeemed reality that merits and attains salvation in Jesus Christ the Saviour. The very Creation which, at the present moment, still groans and suffers the pains of childbirth (cf. Rom 8:22) lives out its daily transformation in the work of Christ, who acts in the fulfilment of his Kingdom and in that effective cooperation with man.

Given this theological vision of Creation, we understand how for Saint Francis everything becomes an occasion to give thanks — a foretaste of the Eucharist — when looked upon with living faith: “for Brother Sun, for Sister Moon and the stars, for Brother Wind and for the air, cloudy and serene, and every kind of weather, for Sister Water, for Brother Fire, for our Sister Mother Earth” (cf. Canticle of the Creatures).

For the Seraphic Father, Creation, though still groaning and suffering the pains and sufferings of childbirth (cf. Rom 8:22) in that eschatological becoming of definitive redemption, nonetheless remains a brother to be loved, respected and cared for (cf. Gen 2:15), a travelling companion for man in his search for God.

This brief Franciscan theological introduction serves as an intuition to help us understand how love for our animal companions becomes a fitting occasion for finding God. In this regard, I wish to cite an episode recounted in the Life Before by Thomas of Celano (FF no. 457), which tells of a day when Saint Francis, together with Brother Paul, came across a man carrying two lambs on his shoulders to sell at market. Moved with pity, the Seraphic Father, knowing that the animals would be sold and eaten, gave the man his cloak in exchange for the two lambs, thereby accomplishing a redemptive and salvific gesture — one which we cannot help but read as a restitution of that salvation and redemption which Christ, the spotless lamb, wrought for man and for the Poor Man of Assisi himself.

Saint Francis, with his gaze full of God, was able to perceive in animals certain attributes and characteristics that recalled and drew him closer to God; yet we too, with our four-legged friends, can likewise read God’s work towards us and find in this relief, tenderness, joy and salvation.

This path finds concrete application in the use of animals as a genuine therapy for those who are going through particular sufferings, crises or periods of solitude, or who find themselves living with a chronic or terminal illness.

It is not wrong, in this regard, to speak of therapy even within an approach of faith, for Jesus Christ is the Father’s therapist, the heavenly physician who heals our infirmities, and such healing passes also through the work of Creation and the creatures that inhabit it.

It is since 1964 that we speak of so-called Pet Therapy — therapy through animals — a term coined by the child psychiatrist Boris M. Levinson, which today has taken on the broader designation of Animal-Assisted Intervention (AAI). The benefits that a companion animal can bring to a sick child or a lonely elderly person are undisputed and well documented. The tenderness, affection and warmth of a puppy or kitten curling up in one’s lap can open the way to truly unexpected responses and astonishing neuropsychiatric reactions, for instance in those living with a diagnosis of Alzheimer’s or with the deterioration of cognitive functions such as memory, thought and language.

Pet Therapy needs expert and trained practitioners, but even a more homely form of Pet Therapy, exercised with the right common sense, responsibility and vigilance, can bring various benefits, such as reduced stress, increased movement and coordination, enhanced empathy and capacity for care-giving, and greater social skills that lead to a slow and gradual departure from loneliness and depression, as well as improved responsiveness in the person.

I am aware of cases involving diocesan priests who, in their solitude, were rescued by their pet from the onset of depressive syndromes, even severe ones. It may seem a small thing, but coming home in the evening, after a whole day of ministerial toil in which joys, sorrows and misunderstandings are never lacking, and finding a furry little companion waiting to give you attention, can truly constitute a wholesome therapy that should not be taken for granted.

For this reason, and also for other reasons too long to describe here, our Provincial Infirmary of the Sardinian Capuchin Friars — of which I am the new superior — decided to take in a puppy, a lively month-and-a-half-old Jack Russell, who is little by little winning over our elderly confreres with his exuberance. Indeed, in the two weeks of living alongside our Teo — as we have named him — I see in our elderly friars greater responsiveness and engagement. And he is there with us in the evening, when we accompany the elderly to bed; there with us in the refectory when we eat, as he bounds about nibbling at a sandal or two; there with us in the chapel when we pray. In short, this puppy manages to keep us awake and responsive, even through the odd mischief that the venerable age of our friars might sometimes wish to avoid, but which, on the whole, becomes a therapeutic spur that encourages us to live and to open up once more to a smile — and all this to the praise of God and of his servant Francis.

Cagliari, 16th August 2026

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CARE OF THE SICK: A FRANCISCAN READING OF PET-THERAPY

I am aware of cases that have affected the lives of priests of the diocesan clergy who, in his loneliness, were recovered by their pet from the imminence of depressive syndromes, even serious.

— Health Pastoral —

.

Author
Ivano Liguori, Ofm. Cap..

Rightly or wrongly, The figure of the Seraphic Father lends itself—and has always lent itself over time—to offering support to all those who live a privileged and loving relationship with nature and animals.. allow me, however, a precision: Defining Saint Francis as the patron and friend of animals is somewhat reductive., because there is a risk of leading to easy contemporary ideologizations, with the sole result of emptying not only the Franciscan vision of Creation of its authentic meaning, but the same Franciscan theology that contemplates in Creation the masterpiece of the Trinity.

San Francisco, in his love towards all Creation, go and contemplate above all God the Creator, and with him the sweetest person of the Son of God, the Word of the Father through whom—as the blessed apostle John writes in his Prologue—“Through him all things were made.”, and without him nothing was done that has been done." (cf. Jn 1,3). For this reason, Nothing that the Creator has made and accomplished in Creation through the Word can lack praise., gratitude, joy and thanksgiving, as it is oriented towards the definitive redemption that the Son of God wrought with his passion, death and resurrection. We can affirm, with the hope of faith, that for God every created reality is a redeemed reality that deserves and achieves salvation in Jesus Christ Savior. The same Creation that at the present moment still groans and suffers labor pains (cf. Rom 8,22) live your daily transformation in the work of Christ, who acts in the fulfillment of his Kingdom and in that effective cooperation with man.

Establishing this theological vision of Creation, We understand how for Saint Francis everything becomes an occasion to give thanks—an anticipation of the Eucharist—if we look at it with living faith.: «by brother sun, for sister moon and stars, for brother wind and for air, cloudy and serene, and all the time, by sister water, by brother fire, for our sister mother earth (cf. Song of the Creatures).

The Creation, for the Seraphic Father, although she still moans and suffers the pains and sufferings of childbirth (cf. Rom 8,22) in that eschatological future of definitive redemption, He is still a brother who must be loved., respect and guard (cf. GN 2,15), a companion on the road for the man seeking God.

This brief Franciscan theological introduction It serves as an intuition to understand how love for our animal companions becomes a favorable occasion to find God.. I wish to quote in this regard an episode narrated in the Life Before by Thomas of Celano (FF n. 457), in which it is said that, one day, San Francisco, together with brother Pablo, They met a man carrying two lambs on his shoulders to sell in the market.. Moved to mercy, the Seraphic Father, knowing that the animals would be sold and eaten, He gave the man his cloak in exchange for the two lambs., in fact carrying out a redemptive and salvific gesture that we can only read as restitution of that salvation and redemption that Christ, spotless lamb, He worked with man and with the Poor Man of Assisi himself.

San Francisco, with eyes full of God, is able to perceive in animals some attribute and characteristic that refers him and brings him closer to God, but also us, with our four-legged friends, we can also read the work of God towards us and find relief in it, tenderness, joy and salvation.

This way It finds its concrete application in the use of animals as true therapy for those who are going through suffering., particular crises or loneliness, or are experiencing a chronic or terminal illness condition.

It doesn't hurt, in this regard, talk about therapy also within a faith approach, because Jesus Christ is the therapist of the Father, the heavenly doctor who heals our diseases, and this cure also goes through the work of Creation and the creatures that inhabit it..

From 1964 we talk about the call Pet Therapy — therapy through animals —, term coined by child psychiatrist Boris M. Levinson and which today has adopted the broader name of Animal Assisted Intervention (IAA). The benefits that a pet can bring to a sick child or a lonely elderly person are undoubted and certified.. The tenderness, The affection and warmth of a puppy or kitten snuggling on your lap can open the way to truly unexpected responses and astonishing neuropsychic reactions., For example, when living with a diagnosis of Alzheimer's or deterioration of cognitive functions, like memory, thought and language.

The Pet Therapy requires expert and prepared operators, but even one Pet Therapy more homemade, with common sense, proper accountability and oversight, can provide various benefits, like stress reduction, increased movement and coordination, strengthening empathy and caring capacity, and the increase in socialization capacities that lead to a slow and progressive abandonment of loneliness and depression, as well as greater reactivity of the person.

I have knowledge of cases that have affected the lives of priests of the diocesan clergy who, in his loneliness, were recovered by their pet from the imminence of depressive syndromes, even serious. It may seem like a small thing, but come home at night, after a whole day of ministerial fatigue in which there is no shortage of joys, pains and misunderstandings, and find yourself before a little furry that gives you attention, can truly constitute a healthy therapy that is not inconsiderable.

For this, and also for other reasons which would be long to describe here, In our Provincial Infirmary of the Sardinian Capuchin Friars — of which I am the new person in charge — it was decided to welcome a dog puppy, a lively month and a half old Jack Russell, that little by little is conquering our elderly brothers with its exuberance. Indeed, In the two weeks of living with our Teo - that's what we called him - I see in our elderly friars a greater reactivity and capacity for response.. And he is there with us, when at night we accompany the elderly to bed; and there with us in the refectory when we eat, while he jumps around nibbling on some sandal; He is there with us in the chapel when we pray; In short, this puppy manages to keep us awake and reactive, even doing the odd prank that the gray-haired age of our friars would perhaps sometimes prefer to avoid, but together it becomes a therapeutic stimulus that encourages us to live and open a smile again., and all this to the praise of God and his servant Francis.

Cagliari, 16 of August of 2026

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The books of Ivano Liguori, to access the book shop click on the cover

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