THE “LAUDATE SI” ENCYCLICAL has enormous importance, due to the
degeneration that the earth is suffering by contamination, and it
points the bad things happening and suggests solutions, that are not scientiphic,
but are necessary to come to our attention. These pages are a summary of the
enciclical.of Pope Franciscus. Thank you
for rading. Jorge Casas y Sánchez
These pages follow Laudato Si’ step
by step and help give an initial idea of its overall content. The numbers in
parentheses refer to the paragraphs in the Encyclical. The last two pages are
the Table of Contents.
The Encyclical takes its name from the invocation of Saint Francis
of Assisi, "Praise be to you, my Lord” which in the Canticle
of the Creatures reminds us that the earth, our common home
"is like a sister with whom we share our life and a beautiful mother who
opens her arms to embrace us” (1). We ourselves “are dust of the earth (cf. Gen
2:7); our very bodies arc made up of her elements, we breathe her air and we
receive life and refreshment from her waters” (2).
“This sister
now cries out to us because of the harm we have inflicted on her by our
irresponsible use and abuse of the goods with which God has endowed her” (2).
Her cry, united with that of the poor, stirs our conscience to “acknowledge our
sins against creation” (8). Taking the words of the “beloved” Ecumenical
Patriarch Bartholomew, the Pope reminds us: “For human beings ... to destroy
the biological diversity ... by causing changes in its climate...; to
contaminate the earth’s waters, its land, its air, and its life — these are
sins" (8).
The appropriate
response to such penitence is what St John Paul II already called a “global
ecological conversion” (5). In this, St Francis of Assisi is “the example par
excellence of care for the vulnerable and of an integral ecology lived out
joyfully and authentically. [...] He shows us just how inseparable is the bond
between concern for nature, justice for the poor, commitment to society, and
interior peace” (10).
The Encyclical Laudato Si’ [Praise
be to You] is developed around the concept of integral ecology, as
a paradigm able to articulate the fundamental relationships of the person: with
God, with one’s self, with other human beings, with creation. As the Pope
himself explains in n. 15, this movement starts (ch. 1) by listening
spiritually to the results of the best scientific research on environmental
matters available today, “letting them touch us deeply and provide a concrete
foundation for the ethical and spiritual itinerary that follows”. Science is
the best tool by which we can listen to the cry of the earth.
The next step
(ch. II) picks up the wealth of Judeo-Christian tradition, particularly in
biblical texts and in theological reflection on them. The analysis is then
directed (ch. III) towards “the roots of the present situation, so as to
consider not only its symptoms but also its deepest causes”.
The objective
is to develop an integral ecological profile (ch. IV) . which, in its various
dimensions, includes “our unique place as human beings in this world and our
relationship to our surroundings”.
Insisting on
transparent and inclusive dialogue, Pope Francis proposes (ch. V) a series of
guidelines for the renewal of international, national and local policies, for
decision-making processes in the public and business sector, for the
relationship between politics and economy and that between religion and
science.
Finally, based
on the conviction that “change is impossible without motivation and a process
of education”, chapter VI proposes “some inspired guidelines for human
development to be found in the treasure of Christian spiritual experience”.
Along this line, the Encyclical offers two prayers, the first to be shared with
believers of other religions and the second among Christians. The Encyclical
concludes, as it opened, in a spirit of prayerful contemplation.
Each chapter
addresses a particular topic using a specific method, but throughout the entire
Encyclical, some principal concepts are continually taken up and enriched: “the
intimate relationship between the poor and the fragility of the planet; the
conviction that everything in the world is connected; the critique of new
paradigms and forms of power derived from technology; the call to seek other
ways of understanding the economy and progress; the value proper to each
creature; the human meaning of ecology; the need for forthright and honest
debate; the serious responsibility of international and local policy; the
throwaway culture and the proposal of a new life-style (16).
The dialogue
that Pope Francis proposes as a method for addressing and resolving the
environmental problems is followed throughout the Encyclical. It refers to
contributions by philosophers and theologians, not only Catholic but also
Orthodox (the already cited Patriarch Bartholomew) and Protestant (the French
thinker Paul Ricoeur) as well as the Islamic mystic Ali Al-Khawas. The same
occurs in the key of that collegiality that Pope Francis has proposed to the
Church since the beginning of his ministry: alongside the references to the
teachings of his predecessors and of other Vatican documents (in particular of
the Pontifical Council for Justice and Peace), there are many taken from
numerous Episcopal Conferences from all continents.
At the heart of Laudato Si’ we
find this question: “What kind of world do we want to leave to those who come
after us, to children who are now growing up?” (160). Pope Francis continues:
“This question does not have to do with the environment alone and in isolation;
the issue cannot be approachcd piece-meal”. This leads us to ask ourselves
about the meaning of existence and its values at the base of social life: “What
is the purpose of our life in this world? Why are we here? What is the goal of
our work and all our efforts? What need does the earth have of us?” Unless we
struggle with these deeper issues — says the Pope — I do not believe that our
concern for ecology will produce significant results”.
It is clear that, after Laudato Si’, the
examination of conscience (the instrument that the Church has always
recommended to orient one’s life by reflection on one’s lived relationship with
the Lord, should include a new dimension. One would reguarly review, not only
how one has lived in communion with God with others and with oneself, but also
with all creatures and with nature.
The attention that the media has given to the Encyclical before
its publication has primarily concentrated on aspects tied to the environmental
policies currently being discussed on the global agenda. Certainly Laudato
Si’ can and must have an impact on important and urgent
decisions to be made in this area. However, the magisterial, pastoral and spiritual
dimensions of the document must not be put in second place. Its value, breadth
and depth cannot be reduced to the mere scope of determining environmental
policies.
I. What is
happening to our common home (17-61)
This chapter
presents recent scientific findings on the environment as a way of listening to
the cry of creation "to become painfully aware, to dare to turn what is
happening to the world into our own personal suffering and thus to discover
what each of us can do about it” (19). It thus deals with “several aspects of
the present ecological crisis” (15).
1. Pollution and climate change [20- 26]; Pollution,
waste and the throwaway culture (20-22); Climate as a common good (23-26)
2. The issue of water (27-31)
3. Loss of biodiversity (32-42)
4. Decline in the quality of human life and the breakdown of society (43-47)
5. Global inequality (48-52)
6. Weak responses (53-59)
7. A variety of opinions (60-61)
1. Pollution, waste and the throwaway culture:
Pollution affects the daily life of.people with serious consequences to their
health, so much so that it causes millions of premature deaths (20), while “the
earth, our home, is beginning to look more and more like an immense pile of
filth” (21). At the root of this situation we find the “throwaway culture”,
which we have to oppose by introducing models of production based on reuse and
recycling and by limiting the use of non-renewable resources. Unfortunately,
“only limited progress has been made in this regard” (22).
Climate as a common good: “Climate change is a
global problem with serious implications, environmental, social, economic,
political and for the distribution of goods” (25). Climate changes afflict
entire populations and are among the causes of migration movements, but “many
of those who possess more resources and economic or political power seem mostly
to be concerned with masking the problems or concealing their symptoms” (26).
At the same time, “our lack of response to these tragedies, involving our
brothers and sisters points to the loss of that sense of responsibility for our
fellow men and women upon which all civil society is founded” (25). To preserve
the climate “represents one of the principal challenges facing humanity in our
day” (25).
2. The issue of water: Entire populations, and
especially children, get sick and die because of contaminated water, while
aquifers continue to be polluted by discharges from factories and cities. The
Pope clearly states that “access to safe drinkable water is a
basic and universal human right, since it is essential to human survival and,
as such, is a condition for the exercise of other human rights"
(30). To deprive the poor of access to water means “they are denied the right to a life
consistent with their inalienable dignity" (30).
3. Loss of biodiversity. Extinction of
plant and animal species caused by humanity changes the ecosystem, and future
conscquences cannot be predicted. “Each year sees the disappearance of
thousands of plant and animal species which we will never know, which our
children will never see, because they have been lost for ever” (33). The
diverse species are not just an exploitable “resource”: they have a value in
and of themselves, which is not in function of human beings. “All creatures are
connected..., for all of us, as living creatures, are dependent on one another”
(42). The care of richly biodiverse areas is necessary for ensuring the
equilibrium of the ecosystem and therefore of life. Often transnational
economic interests obstruct this protection (38).
4. Decline in the quality of human life and the breakdown of
society: The current model of development adversely affects the
quality of life of most of humanity, showing “that the growth of the past two
centuries has not always led to an integral development” (46). “Many cities are
huge, inefficient structures, excessively wasteful of energy and water” (44),
becoming unlivable from a health point of view, while contact with nature is
limited, except for areas reserved for a privileged few (45).
5. Global inequality: “The deterioration of the
environment and of society affect the most vulnerable people on the planet”
(48), the greater part of the world’s population. In international
economic-political debates, they are considered “merely as collateral damage”
(49). Instead, “a true ecological approach always becomes a
social approach ... so as to hear both the cry of the earth and the cry
of the poor“ (49). The solution is not reducing the birth rate, but
counteracting “an extreme and selective consumerism” of a small part of the
world’s population (50).
6. Weak responses: Aware of major differences
over these issues, Pope Francis shows himself to be deeply affected by the weak
responses in the face of the tragedies of many people and populations. Even
though there is no lack of positive examples (58), there is “complacency and a
cheerful wrecklessness” (59). Culture and adequate leadership are lacking as
well as the willingness to change life style, production and consumption (59),
while urging “the establishment of a legal framework which ... can ensure the
protection of ecosystems” (53).
II. The Gospel
of creation (62-100)
To face the
problems illustrated in the previous chapter, Pope Francis selects from the
Judeo-Christian tradition. The Biblical accounts offer a comprehensive view
that expresses the “tremendous responsibility” (90) of humankind for creation,
the intimate connection among all creatures and the fact that “the natural
environment is a collective good, the patrimony of all humanity and the
responsibility of everyone” (95).
1. The light offered by faith (63-64)2. The wisdom of the biblical
accounts (65-75) .
3. The mystery of the universe (76-83)
4. The message of each creature in the harmony of creation (84-88)
5. A universal communion (89-92)
6. The common destination of goods
7. The gaze of Jesus (96-100)
1. The light offered by faith: The complexity of
the ecological crisis calls for a multicultural and multidisciplinary dialogue
that includes spirituality and religion. Faith offers “ample motivation to care
for nature and for the most vulnerable of their brothers and sisters” (64);
responsibility for nature is part of Christian faith.
2. The wisdom of the biblical accounts: In
the Bible, “the God who liberates and saves is the same God who created the
universe, and these two divine ways of acting are intimately and inseparably
connected” (73). The story of creation is key for reflecting on the
relationship between human beings and other creatures and how sin breaks the
equilibrium of creation in its entirety. These accounts “suggest that human
life is grounded in three fundamental and closely intertwined relationships:
with God, with our neighbour and with the earth itself. According to the Bible,
these three vital relationships have been broken, both outwardly and within us.
This rupture is sin” (60).
The earth is a
gift, not a possession; it was given to us to administer, not to destroy.
Hence, we must respect the laws of nature, as all of creation has its own
goodness. The psalms with their invitation to praise the Creator prayerfully
remind us of this. A spirituality which fails to recognize Almighty God as Creator
will provide no support as we end up worshipping other worldly powers,
“usurping the place of God, even to the point of claiming an unlimited right to
trample his creation un- derfoot” (75).
3. The mystery of the universe: “Creation can
only be understood as a gift from the outstretched hand of Father of all” (76).
“We can ascend from created things ‘to the greatness of God and to his loving
mercy’” (77), and creation in the risen Christ continues onward until “the
fullness of God” (83). In this universal communion, the human being, gifted
with intelligence and personal identity, represents “a uniqueness” (81). Human
beings are responsible for the creation entrusted to their care and their
freedom is a mystery that can promote development or cause degradation.
4. The message of each creature in the harmony of all
creation: “Each creature has its own purpose. None is superfluous.
The entire material universe speaks of God’s love” (84). With St John Paul II,
we can say that “along-side revelation properly so-called, contained in sacred
Scripture, there is a divine manifestation in the blaze of the sun and the fall
of night” (85). Throughout the universe and in its complementarity, the
inexhaustible richness of God is expressed; it is the place of his presence,
and it invites us to adoration.
5. A universal communion: “Called into being by
one Father, all of us are linked by unseen bonds and together form a kind of
universal family, a sublime communion which fills us with a sacred,
affectionate and humble respect” (89). This does not mean that we are making
the earth divine or denying the primacy of the human being within creation.
Likewise, “a sense of deep communion with the rest of nature cannot be real if
our hearts lack tenderness, compassion and concern for our fellow human beings”
(91).
6. The common destination of goods: “The earth
is essentially a shared inheritance, whose fruits are meant to benefit
everyone”, and those who possess a part arc called to administer it with
respect for a “social mortgage” that applies to all forms of ownership (93).
7. The gaze of Jesus: Jesus invited his
disciples “to recognize the paternal relationship God has with all his
creatures” (96) and to “live in full harmony with creation” (98), without
despising the body, the material or pleasant things of life. “The destiny of
all creation is bound up with the mystery of Christ” (99) and, at the end of
time, all things will be consigned to the Father. In this way the creatures of
this world no longer appear to us under merely natural guise because the risen
One is mysteriously holding them to himself and directing them towards fullness
as their end” (100).
III. The human
roots of the ecological crisis (101-136)
This chapter
analyses the current situation “so as to consider not only its symptoms but
also its deepest causes” (15), in a dialogue with philosophy and the social
sciences.
1. Technology: creativity and power (102-105)
2. The globalization of the technocratic paradigm (106-114)
3. The crisis and effects of modern anthropocentrism (115-121); Practical
relativism (122-123); The need to protect employment (124-129); New biological
technologies (130-136)
1. Technology:
creativity and power: It is right to appreciate and recognize the benefits of
technological progress for its contribution to sustainable development. But
technology gives “those with the knowledge, and especially the economic
resources to use them, an impressive dominance over the whole of humanity and
the entire world” (104). Humanity needs “a sound ethics, a culture and
spirituality genuinely capable of setting limits and teaching clear-minded
self-restraint” (105).
2. The globalization of the technocratic paradigm:
The dominant technocratic mentality perceives reality as something that can be
manipulated limitlessly. It is a reductionism that involves all aspects of
life. Technological products are not neutral, for “they create a framework
which ends up conditioning lifestyles and shaping social possibilities” (107).
The technocratic paradigm also dominates economy and politics. In particular,
“the economy accepts every advance in technology with a view to profit.Yet by
itself the market cannot guarantee integral human development and social
inclusion” (109). Trusting technology alone to resolve every problem means “to
mask the true and deepest problems of the global system” (111), given “that
scientific and technological progress cannot be equated with the progress of
humanity and history” (113). A “cultural revolution” (114) is needed to recover
values.
3. The crisis and effects of modem anthropocentrism:
Putting technical reasoning above reality, modern anthropocentrism no longer
recognizes nature as a valid norm and living refuge (Guardini). We thereby lose
the possibility of understanding the place of human beings in the world and our
relationship with nature, while “our ‘dominion’ over the universe should be
understood more properly in the sense of responsible stewardship” (116). The
critique of a misguided anthropocentrism is not a move towards an equally
imbalanced “biocentrism", but towards an “adequate anthropology” (118)
that keeps in first place ‘ the importance of interpersonal relations” (119)
and the protection of all human life. “Concern for the protection of nature is
also incompatible with the justification of abortion” (120).
— Practical relativism: A misguided
anthropocentrism “which sees everything as irrelevant unless it serves one’s
own immediate interests” leads to relativism in practice. There is a logic in
all this “whereby different attitudes can feed on one another, leading to
environmental degradation and social decay” (122). “When the culture itself is
corrupt and objective truth and universally valid principles are no longer
upheld, laws can only be seen as arbitrary impositions or obstacles to be
avoided" (123).
— The need to protect employment: Integral
ecology “needs to take account of the value of labour” (124). Everyone must be
able to have work, because it is “part of the meaning of life on this earth, a
path to growth, human development and personal fulfilment” (128), while “to
stop investing in people, in order to gain greater short-term financial gain,
is bad business for society” (128). In order that everyone can really benefit
from economic freedom, “restraints occasionally have to be imposed on those
possessing greater resources and financial power” (129).
— New biological technologies: The main
reference is to genetically modified organisms (GMOs), “a complex environmental
issue” (135). Even though “in some regions their use has brought about economic
growth which has helped to resolve problems, there remain a number of
significant difficulties” (134), starting from the fact that “the productive
land is concentrated in the hands of a few owners” (134). Pope Francis thinks particularly
of small producers and rural workers, of biodiversity, and the network of
ecosystems. Therefore “a broad, responsible scientific and social debate needs
to take place, one capable of considering all the available information and of
calling things by their name”, starting from “various lines of independent,
interdisciplinary research” (135).
IV. Integral
ecology (137-162)
The heart of
the Encyclical’s proposals is integral ecology as a new paradigm of justice. It
“will help to provide an approach to ecology which respects our unique place as
human beings in this world and our relationship to our surroundings” (15). In
fact, “nature cannot be regarded as something separate from ourselves or as a
mere setting in which we live” (139). This holds true in all fields: in economy
and politics, in different cultures and particularly in those most threatened,
and even in every moment of our daily lives.
There is a
relationship between environmental issues, and social and human issues, that
can never be broken. “Today, the analysis of environmental problems cannot be
separated from the analysis of human, family, work-related and urban contexts,
and of how individuals relate to themselves” (141). Consequently, it is
“essential to seek comprehensive solutions which consider the interactions
within natural systems themselves and with social systems. We are not faced
with two separate crises, one environmental and the other social, but rather
one complex crisis which is both social and environmental” (139).
1. Environmental, economic and social ecology (138-142)
2. Cultural ecology (143-146)
3. Ecology of daily life (147-155)
4. The principle of the common good (156-'58)
5. Justice between the generations (159- 162)
1. Environmental, economic and social ecology:
Everything is connected. Time and space, physical, chemical and bio- logical
components of the planet, form a network that we will never fully understand.
Fragmented and isolated knowledge must be integrated into a broader vision that
considers “an interrelation between ecosystems and between the various spheres
of social interaction” (141), and also involves the institutional level,
because “the health of a society’s institutions affects the environment and the
quality of human life” (142).
2. Cultural ecology: “Ecology, then, also
involves protecting the cultural treasures of humanity” (143) in the broadest
sense. It is necessary to integrate the rights of peoples and cultures with the
proactive involvement of local social actors from their own culture, with “particular
concern for indigenous communities” (146).
3. Ecology of daily life: Integral ecology
involves everyday life. The Encyclical gives particular attention to the urban
environment. The human being has a great capacity for adaptation, and “an
admirable creativity and generosity is shown by persons and groups who respond
to environmental limitations by alleviating the adverse effects of their
surroundings and learning to live productively amid disorder and uncertainty”
(148). Nevertheless, authentic development presupposes an integral improvement
in the quality of human life: public space, housing, transportation, etc.
(150-154).
The human
dimension of ecology also implies “the relationship between human life and the
moral law, which is inscribed in our nature” (155). “Our body itself
establishes us in a direct relationship with the environment and with other
living beings. The acceptance of our bodies as God’s gift is vital for
welcoming and accepting the entire world as a gift from the Father and our
common home, whereas thinking that we enjoy absolute power over our own bodies
turns, often subtly, into thinking that we enjoy absolute power over creation”
(155).
4. The principle of the common good: Integral or
human ecology “is inseparable from the notion of the common good” (158). In the
contemporary world, where “injustices abound and growing numbers of people are
deprived of basic human rights and considered expendable”, working for the
common good means to make choices in solidarity based on “a preferential option
for the poorest” (158).
5. Justice between generations: the common good
also regards future generations: “We can no longer speak of sustainable
development apart from intergenerational solidarity” (159). without, however,
forgetting the poor of today “whose life on this earth is brief and who cannot
keep on waiting” (162).
V. Lines of
approach and action (163-201)
This chapter
addresses the question of what we can and must do. Analyses are not enough. We
need proposals “for dialogue and action which would involve each of us
individually no less than international policy” (15). They will “help us to
escape the spiral of self-destruction which currently engulfs us” (163). For
Pope Francis it is imperative that practical proposals not be developed in an
ideological, superficial or reductionist way. For this, dialogue is essential,
a term present in .the title of every section of this chapter. “There are
certain environmental issues where it is not easy to achieve a broad
consensus.... The Church does not presume to settle scientific questions or to
replace politics. But I am concerned to en- courage an honest and open debate,
so that particular interests or ideologies will not prejudice the common good”
(188).
1. Dialogue on the environment in the international community
(164-175) .
2. Dialogue for new national and local policies (176-181)
3. Dialogue and transparency in decision-making (182-188)
4. Politics and economy in dialogue for human fulfilment (189-198)
5. Religions in dialogue with science (199-201)
1. Dialogue on the environment: “Interdependence
obliges us to think of one world with a common plan",
proposing solutions “from a global perspective, and not simply to defend the
interests of a few countries” (164). The Encyclical is not afraid to judge
international dynamics severely: “Recent World Summits on the environment have
failed to live up to expectations because, due to lack of political will, they
were unable to reach truly meaningful and effective global agreements on the
environment” (166). Instead, as Popes have repeated several times starting with Pacem
in terris, what is needed are forms and instruments for global
governance (175): “an agreement on systems of governance for the whole range of
the so-called ‘global commons’” (174).
2. Dialogue for new national and local policies:
“Local individuals and groups ... are able to instill a greater sense of
responsibility, a strong sense of community, a readiness to protect others, a
spirit of creativity’ (179) and a deep love for one’s own land. Politics and
economy need to abandon the logic of short-sighted efficiency, focused on
profit alone and short-term electoral success.
3. Dialogue and transparency in decision-making:
It is essential to analyze and evaluate business proposals from an
environmental and social point of view so as not to harm the most disadvantaged
populations (182-188). It is necessary to foster the development of honest and
transparent decision-making processes, in order to “discern” which policies and
business initiatives can lead to “genuine integral development” (185). In
particular, the environmental impact study of a new project “demands
transparent political processes involving a free exchange of views. On the
other hand, the forms of corruption which conceal the actual environmental
impact of a given project in exchange for favours usually produce specious
agreements which fail to inform adequately and to allow for full debate” (182).
4. Politics and economy in dialogue for human fulfilment:
Starting from the global crisis, “a new economy, more attentive to ethical
principles, and new ways of regulating speculative financial practices and
virtual wealth” (189), should be developed. “The “environment is one of those
goods that cannot be adequately safeguarded or promoted by market forces”
(190). Looking at things differently allows us to realize that “a decrease in
the pace of production and consumption can at times give rise to another form
of progress and development. Efforts to promote a sustainable use of natural
resources are not a waste of money, but rather an investment capable of providing
other economic benefits in the medium term" (191). More radically,
“redefining our notion of progress” (194) is necessary, linking it to
improvements in the real quality of people’s lives. At the same time,
"economics without politics cannot be justified” (196). Together they are
called to take on a new integral approach.
5. Religions in dialogue with science: The
empirical sciences do not completely explain life, and technical solutions are
ineffective “if we lose sight of the great motivations which make it possible
for us to live in harmony, to make sacrifices and to treat others well” (200).
These are often expressed in the language of religions. Nevertheless, believers
must live in a way consonant with their own faith and not contradict it by
their actions.
Religions must
enter into “dialogue among themselves for the sake of protecting nature,
defending the poor, and building networks of respect and fraternity” (201). At
the same time, dialogue among the sciences helps to overcome disciplinary
isolation. “An open and respectful dialogue is also needed between the various
ecological movements” (201). Dialogue requires patience, self-discipline and
generosity.
VI. Ecological
education and spirituality (202-246)
The final
chapter goes to the heart of ecological conversion, to which the Encyclical
invites everyone. The roots of the cultural crisis are deep, and it is not easy
to re-shape habits and behaviour. Education and training are key. “Change is
impossible without motivation and a process of education” (15). All educational
sectors are involved, primarily “in school, in families, in the media, in
catechesis” (213).
1. Towards a new lifestyle (203-208)
2. Educating for tne covenant between humanity and the environment (209-215)
3. Ecological conversion (216-221)
4. Joy and peace (222-227)
5. Civic and political love (228-232)
6. Sacramental signs and the celebration of rest (233-237)
7. The Trinity and relationships between creatures (238-240)
8. Queen of all creation (241-242)
9. Beyond the sun (243-246)
1. Towards a new lifestyle: Despite practical
relativism and the consumer culture, “all is not lost. Human beings, while
capable of the worst, are also capable of rising above themselves, choosing
again what is good, and making a new start, despite their mental and social
conditioning.... No system can completely suppress our openness to what is
good, true and beautiful, or our God-given ability to respond to his grace at
work deep in our hearts. I appeal to everyone throughout the world not to
forget this dignity which is ours” (205). Changes in lifestyle and consumer
choices can bring much “pressure to bear on those who wield political, economic
and social power” (206). “If we can overcome individualism, we will truly be
able to develop an alternative lifestyle and bring about significant changes in
society” (208).
2. Educating for the covenant between humanity and the
environment: The importance of environmental education cannot be
overstated. It is able to affect daily actions and habits, the reduction of
water consumption, the sorting of waste and even “turning off unnecessary
lights” or wearing warmer clothes so as to use less heating (211).
3. Ecological conversion: Faith and Christian
spirituality offer profound motivations toward “a more passionate concern for
the protection of our world” (216), following the example of St Francis of
Assisi. Personal change is essential but not enough. “Social problems must be
addressed by community networks” (219). Ecological conversion implies gratitude
and generosity and develops creativity and enthusiasm (220).
4. Joy and peace: As proposed in Evangelii
Gaudium, “sobriety, when lived freely and consciously, is
liberating” (223). Similarly, “happiness means knowing how to limit some needs
which only diminish us, and being open to the many different possibilities
which life can offer” (223). “One expression of this attitude is when we stop
and give thanks to God before and after meals” (227).
5. Civic and political love: “An integral
ecology is also made up of simple daily gestures which break with the logic of
violence, exploitation and selfishness” (230). With its civic and political
dimensions, “love for society and commitment to the common good are outstanding
expressions” of charity (231). In society there are countless associations that
intervene in favour of the common good by preserving the natural and urban
environments.
6. Sacramental signs and the celebration of rest:
We encounter God not only in intimacy, but also in the contemplation of
creation which bears a sign of his mystery. The Sacraments show, in a
privileged way, how nature was assumed by God. Christianity does not reject
matter and the body, but fully values them. In particular, the Eucharist “joins
heaven and earth; it embraces, and penetrates all creation.... Thus, the
Eucharist is also a source of light and motivation for our concerns for the
environment, directing us to be stewards of all creation” (236).
7. The Trinity and relationships between creatures:
“For Christians, beleving in one God who is trinitarian communion, suggests
that the Trinity has left its mark on all creation” (239). The human person is
also called to assume the trinitarian dy- namism, going out of oneself “to live
in communion with God, with others and with all creatures” (240).
8. Queen of all creation: Mary, who cares for
Jesus, now lives with him and is Mother and Queen of all creation. “All
creatures sing of her fairness” (241). At her side, Joseph appears in the
Gospel as a just man and worker, full of the tenderness of one who is truly
strong. Both can teach and motivate us to protect this world that God has given
us.
9. Beyond the sun: In the end we find ourselves
before the infinite beauty of God: “Eternal life will be a shared experience of
awe, in which each creature, resplendently transfigured, will take its rightful
place and have something to give those poor men and women who will have been
liberated once and for all” (243). Our struggles and concerns do not take away
the joy of hope, because “in the heart of this world, the Lord of life, who
loves us so much, is always present” (245) and his love always compels us to search
for new ways. Praise be to him. “At the conclusion of this lengthy reflection
which has been both joyful and troubling” (246), the Holy Father proposes that
“we offer two prayers : A prayer for our earth and A
Christian prayer in union with creation (246).
Prayer for our
earth
All-powerful God, you are present in the whole universe
and in the smallest of your creatures.
You embrace with your tenderness all that exists.
Pour out upon us the power of your love,
hat we may protect life and beauty.
Fill us with peace, that we may live
as brothers and sisters, harming no one.
O God of the poor,
help us to rescue the abandoned and forgotten of this earth,
so precious in your eyes.
Bring healing to our lives,
that we may protect the world and not prey on it,
that we may sow beauty, not pollution and destruction.
Touch the hearts
of those who look only for gain
at the expense of the poor and the earth.
Teach us to discover the worth of each thing,
to be filled with awe and contemplation,
to recognize that we are profoundly united
with every creature
as we journey towards your infinite light.
We thank you for being with us each day.
Encourage us, we pray, in our struggle
for justice, love and peace.
[A Christian
prayer in union with creation
Father, we praise you with all your creatures.
They came forth from your all-powerful hand;
they are yours, filled with your presence and your tender love.
Praise be to you!
Son of God, Jesus,
through you all things were made.
You were formed in the womb of Mary our Mother,
you became part of this earth,
and you gazed upon this world with human eyes.
Today you are alive in every creature
in your risen glory.
Praise be to you!
Holy Spirit, by your light
you guide this world towards the Father’s love
and accompany creation as it groans in travail.
You also dwell in our hearts
and you inspire us to do what is good.
Praise be to you!
Triune Lord, wondrous community of infinite love,
teach us to contemplate you
in the beauty of the universe,
for all things speak of you.
Awaken our praise and thankfulness
for every being that you have made.
Give us the grace to feel profoundly joined
to everything that is.
God of love, show us our place in this world
as channels of your love
for all the creatures of this earth,
for not one of them is forgotten in your sight.
Enlighten those who possess power and money
that they may avoid the sin of indifference,
that they may love the common good, advance the weak,
and care for this world in which we live.
The poor and the earth are crying out.
O Lord, seize us with your power and light,
help us to protect all life,
to prepare for a better future,
for the coming of your Kingdom
of justice, peace, love and beauty.
Praise be to you!
Amen.]
