PANDEMICS AND THE CATHOLIC CHURCH.

PANDEMICS AND THE CATHOLIC  CHURCH.

 There is no institution in the world so unworthy of anxiety as the Catholic Church. The Church has survived every kind of disaster, upheaval, and war, and continues to perform its work all the same. While many churches have closed their doors, Masses are still said by the priests, communion is distributed, and the Sacraments are performed without as much ceremony. But the Church abides. 

The Church has a long history of surviving. Disease, war, dictatorship, even heresy within its own ranks. This is attributed to the promise of Christ in Matthew, 16:18, that hell will not prevail against the Church. 

In our modern era of vaccines, sanitation, and medicine, few people appreciate the serious threat posed by disease. Until quite recently, pandemics were an artifact of earlier times, a thing our ancestors struggled with, but we no more. Even recent declarations of pandemics seem academic and unreal. Until now, pandemic disease has inconvenienced very few of us. 

But disease is a major force in shaping human history. And despite our modern ways, a well-adapted disease with just the right properties of contagiousness and virulence, can rip and burn through our population despite our best precautions. That's what we are seeing now with COVID-19. It should be a lesson in humility for us. 

The Church's history fighting disease dates back at least to the late 6th century. In the year 590, a plague swept through Rome, and Pope St. Gregory the Great and others processed through the streets in prayer, carrying an image of Mary. According to legend, St. Michael the Archangel appeared at the top of the ancient building that is now the Castel San't Angelo. The plague was dispelled and in thanksgiving, the Pope had a statue of St. Michael made and placed atop the castle. 

Later, during the Medieval period, the Church established the first hospitals. The existence of places to care for the sick dates back to ancient times, but the first dedicated, permanent hospitals were established by St. Benedict of Nursia around 529 AD. In the year 1099, the Knights Hospitaller established a hospital for pilgrims to the Holy Land. Today that order remains involved in care for the sick and is known as the Knights of Malta. The creation of hospitals as places where the sick could receive dedicated care was a compassionate revolution. However, as well-intentioned as hospitals were, the people of the time lacked all knowledge of germs. Patients often shared oversize beds, which could result in the easy transmission of disease. 

During the Black Plague, the Church found itself on the front lines of the pandemic. The plague swept through Europe between 1347-1354 AD and killed up to half the continent's population, although the impacts varied by location. Some places saw few deaths while others were entirely wiped out. 

The clergy's record during the plague was mixed. Most clergy helped tend to the sick and dying, and as a result many became ill and died themselves. Coughing patients could kill their caregivers in as little as 24 hours when the bacteria settled in the lungs. A few clergy abandoned their flocks and fled urban areas for rural places where they believed they would be safer. This wasn't always the case, since the disease was broadcast by fleas carried by rodents. 

Meanwhile, the Pope Clement VI believed the disease to be carried by a manifestation of Satan in the form of black cats. He ordered the destruction of all black cats. However, zealous Christians set about killing all the cats they could find. The problem was that cats ate rodents, the chief vectors for the plague. 

Some people attempted to appease what they saw as God's wrath with public penance. Groups of people called Flagellants would walk in processions through towns, whipping themselves bloody. The Church found the practice offensive and declared the Flagellants heretics. 

In more recent times, the Church developed hospitals and many religious have served in them, right up to the present day. In 1918, churches were closed in response to the Spanish Flu pandemic. That outbreak would kill some 50 million people around the world, many millions more more than the preceding four years of combat in WWI combined. 

Despite the danger, uncounted numbers of religious went to work around the clock to tend to the ill in Catholic hospitals, monasteries, and makeshift centers. Eventually, the disease burned itself out, but not before taking a toll on the Church's clergy and religious. 

Today, the Church is responding to the COVID-19. Its hospitals are working. Churches are closed in some places, yet priests, deacons and ministers are out distributing Communion and Sacraments. 

The ultimate impact of COVID-19 remains to be seen. But one thing is known. The Catholic Church will continue to serve the world until the end of days, no matter what comes. (from Los Angeles times).

LOS VALORES HUMANOS Y EL MAL.

LOS VALORES HUMANOS Y EL MAL.

Si se tratara de definir los valores, podemos decir que son características de las que  gozan las personas de buena voluntad y que enriquecen su vida, que el vivirlos le hace mejor, como persona, y como ser que pertenece a la raza humana. Por lo que es justo hablar de valores sociales, cuando se dan en un grupo humano, pero tenemos que medir dichos valores de acuerdo a criterios que provienen de las costumbres, la cultura, la religión, daré un ejemplo. En algunos lugares el robar una gallina para alimentar a hijos con hambre merece, en justicia, perdón; y el mismo, acto en otra cultura realiza la justicia, cortándole la mano al infractor. Vaya diferencia. La principal característica de los valores nuestros está en que se fundamentan en el amor a Dios y al prójimo, y que buscan la armonía en la vida entre nosotros y nos preparan para la trascendente. El vivir los valores tradicionales humanos, significa una vida social mejor, mas rica en sus relaciones con Dios y entre los seres humanos, y entre las naciones.  

 LOS VALORES.

Cuando hablamos de valores humanos, debemos considerar que estos no son algo como asuntos que se encuentren en departamentos estancos, sino que forman un sistema en el que están concatenados unos a otros, como ejemplo tomemos: la justicia, el amor, la humildad, el respeto, la alegría, la felicidad, la prudencia,  la caridad, los principios de solidaridad y subsidiaridad, la paciencia, la templanza, la diligencia, etc. estos se dan en todas las personas de buena voluntad además de muchos otros que se irán mencionando, no es necesario dar explicaciones de como se relacionan entre si, y para evitar múltiples repeticiones, eso de momento los dejamos de lado. Como se observa no son ajenos unos a otros, sino que se da cierta conexión entre ellos, son parte de nuestra personalidad individual, así vemos en las otras personas que algunos destacan mas que otros, a ejemplo se pueden mencionar algunos de estos, como son tantos no se consideren estas menciones sino parciales: amar, poseer, valorar,  vivir, difundir, enseñar, practicar y para entenderlos mejor, se pueden calificar. Se trata de  vivirlos todos, por lo que no debemos  excluir algunos y solo practicar otros, los valores como las virtudes, y por ello se les califica como un todo, como un sistema, se deben de considerar en su conjunto. La persona que vive los valores, los incluye a todos, a eso le llamamos vivir  adecuadamente, practicar obras buenas, tantas como podamos. 

Se pueden hacer diversas clasificaciones, doy como ejemplo las siguientes, siempre en menciones parciales y como se observará muchos  valores pueden estar en varias de las clasificaciones, pero solo he procurado mencionarlos en una sola para evitar múltiples repeticiones. Pues  se sobrentiende su relación .

Nos podemos plantear en primer término lo que se debe de entender por valor, en este caso “valores humanos”: Son cualidades,  virtudes, características,  de signo positivo que se dan en la conformación de la personalidad de cada uno de nosotros. Son aquello que deseamos que estén comprendidos en nuestro comportamiento, que se apliquen en los casos en que son requeridos, siendo estos casos, en ocasiones, de una constancia existencial sorprendente, como el de la educación, las buenas maneras, etc., para las personas de buena voluntad,  los valores son algo en lo que creemos, sabemos que son buenos intrínsecamente, procuramos esmerarnos en su cumplimiento, sabemos que nos hacen mas personas, mas humanos. Nos interesa formarnos en ellos, en su práctica, en su cumplimiento y muy importante es el introducir a los menores en su enseñanza, recordando que es con el ejemplo con lo que mas y mejor enseñamos a las nuevas generaciones.

Se observará que no hemos hecho una clasificación de “valores morales”, pues estos se diseminan en todas las mencionadas aquí. Hay también quien da mucha importancia a una orden de prioridades, en materia de valores, lo que no está mal, ni mucho menos, pero yo pienso que, en todo caso, priorizarlos es necesario en los casos de dificultad de su realización personal, o en caso de darles, por nuestro tipo de existencia,  una necesidad especial. Pero la realidad es que en tanto sistema, debemos tratar de vivirlos todos, siempre y en todas nuestras acciones. Otro aspecto es el de que para mejor entender los valores, repito, algunos hay que calificarlos, así se distinguen y se entienden claramente. Conviene tomar en cuenta, que las personas que intentamos en nuestras vidas la praxis de los valores, no es que nos distingamos por ser mejores que los otros, sino porque somos, en todo caso, mas responsables, mas humanos, lo que no es poco. A continuación se dan solo a forma de ejemplo, unas clasificaciones a priori:

VALORES RELIGIOSOS: amor a Dios y a sus criaturas, deseo de salvación, caridad a Él y sus criaturas, piedad, devoción, oración en sus diversas formas, como meditación, rezo, hablar con Dios, adoración, mortificación (que es oración de los sentidos), apostolado, perdonar, agradecer, tener misericordia, intolerancia, arrepentimiento, castidad y pureza, intransigencia,

VALORES FAMILIARES: amor conyugal, amor a los hijos, educación de la prole, ejemplo de vida, responsabilidad, orden, higiene, cooperación, amor fraternal, intimidad, sentimiento, enamorarse, preocuparse, armonía, abnegación, generosidad,

VALORES SOCIALES: buen trato a los demás, ser ciudadano ejemplar, amistad, buenos modales, amabilidad, sonreír, respeto, subsidiar, ser solidario, estudio, motivación, perfeccionarse, cumplir, comprensión, concordia, tolerancia, paz, cortesía, convivencia, coexistencia, colaboración, subsidiaridad y solidaridad,  

VALORES ETICOS;  honradez, veracidad, diligencia, justicia, empatía, discernimiento, logros, convencer, valorar, equidad, autodominio,

VALORES PERSONALES: sosiego, serenidad, compañerismo, calma, esfuerzo, humildad, experiencia, humanismo, cercanía, descubrir, sencillez, altruismo, inteligencia, cultura, confianza, superación,  

VALORES EN LA ENFERMEDAD, peligro, urgencia, valentía, disciplina, priorizar, actuar, ayudar, sumisión, cooperación, bondad, conmoverse, reaccionar, darse, ser comprensivo, considerar, vencer, ingeniarse,

VALORES SOBRENATURALES, si abrimos esta clasificación con los valores religiosos,  la cerramos con los valores que están sobre todos los humanos, naturales, son  sobrenaturales:  La santificación de la vida ordinaria, la filiación divina, el acercarse a los Sacramentos, el tratar de ser perfectos, la imitación de Jesucristo, el ser y mantenerse templos del Espíritu Santo, ser santos como Dios es Santo.

Como se comprende estas listas pueden irse aumentando, pero para el caso creo que bastan, al dar la idea que se pretende.

EL MAL.

Armonizar a un Dios bueno con el mal es algo que no es de fácil explicación y es de mucho mas difícil entendimiento, ¿cómo comprender a Dios como providente, ejemplo de todas las virtudes, las  mas sublimes, la belleza, la bondad, la inteligencia, la sabiduría, etc.  todas en grado inconmensurable, creador de todas las maravillas, que conocemos y las que sabemos que existen aunque no las conozcamos, y que ¡dentro de toda esa maravilla, exista mal?.  

Continuamos con las enseñanzas de los grandes pensadores, teólogos , filósofos de la cristiandad, que nos dan explicaciones. Y recurrimos a explicaciones científicas que son conocidas en forma generalizada. Lo primero que conviene dilucidar es que hay mal físico y mal moral.  Como ejemplos de males físicos tenemos: temblor, o terremoto, maremoto o tsunami, como se le quiera llamar son movimientos telúricos, que son necesarios para que este planeta sea habitable, las exhalaciones volcánicas, las erupciones no pueden dejar de darse, los movimientos de las placas tectónicas, la estructura de nuestro cosmos las hace naturalmente necesarias, y cuestiones parecidas se dan en los movimientos de aguas que conocemos como inundaciones de varios tipos, o cambios de las temperaturas tanto de intensos fríos como de calores muy difíciles de soportar, y todo ello se convierte en mal para ciertas  comunidades humanas. Pero en esto lo que tenemos que observar, antes que nada, es que se trata de mal que existe en el bien.

 El odio, la inmoralidad, el desprecio, la soberbia, la avaricia, la pereza, son males que podemos catalogar como espirituales. Otro aspecto es que un mal físico pude ser mal moral y viceversa. Ej. El crimen.

Por otro lado se nos enseña que el mal no es una esencia o substancia sino mas bien es una ausencia, o carencia, como se comenta mas adelante. El mal no tiene causalidad propia, menciono algunos:

 MALES MORALES: frustración, desesperación, deshonestidad, desagradecimiento, Intransigencia, irresponsabilidad, arrogancia, odio, desigualdad, pereza, guerra, traición, corrupción, deshumanización,

MALES FÍSICOS y psicológicos: enfermedades,  depresión,  locura,

Ahora vamos a tratar de dilucidar algo en esa dicotomía que se da entre el bien y el mal. Permítanme recordarles que este es un problema de hace muchos siglos, que se ha tratado por las mentes mas preclaras de la humanidad, y no se tiene una solución perfecta que deje a todos contentos. Para empezar me gustaría recordarles esta frase inmortal de platón: “Debemos buscar para nuestros males otra causa que no sea Dios”.

El mal nos ha acompañado históricamente a los hombres siempre, desde nuestros primeros padres y su descendencia inmediata, como es bien sabido. ¿Existe el mal?, si es innegable, pero tiene ciertos aspectos no muy frecuentemente comentados como el de la carencia, que enseña Santo Tomás, doy unos ejemplos:

La enfermedad es carencia de salud.

La pobreza es carencia de recursos.

La estulticia es carencia de razonamiento adecuado.

La fealdad es carencia de belleza.

El frio es carencia de calor. Y viceversa.

La ignorancia es carencia de cultura.

Vulgaridad, ausencia de educación.

Mentira o equivocación carencia de la verdad.

Odio, físico y espiritual, como falta de amor o misericordia.

Infidelidad, que es la falta de fe.

El Pecado, (considerado el único mal absoluto) desobediencia a la divina voluntad.

Esto ya descalifica a algunos supuestos males que en realidad no lo son, lo parecen, pero no son males en sí, sino que son situaciones causadas por agentes externos, su carencia o su exceso, pensemos en una inundación, es causada por un desorden en ocasiones muy lejano al lugar que la sufre. O en un movimiento telúrico que afecta las viviendas de una población, es algo grave, mas no es un mal del sitio, es ajeno.

Todos somos sujetos del mal, los hay graves, leves, duraderos, cortos, fatales, sutiles, intensos, ahora mismo nuestro planeta está empezando a sufrir una pandemia llamada Coronavirus, hay males que se sabe que vienen, otros nos sobresaltan,  entre las naciones las guerras tienen una frecuencia que nadie quisiera. Un hombre le puede causar un mal a otro o a muchos, lo mismo podemos decir de las naciones, hay males que provocamos y males que padecemos, lo que éticamente, puede ser calificado como problema, y por supuesto digno de solución.

Para San Agustín la cuestión del mal fue muy importante, y tuvo arrepentimiento profundo de cosas que realizó, con conciencia de que eran malas, tomemos una frase suya de sus Confesiones. “Busqué entonces qué era la maldad, y no hallé que fuese sustancia alguna, sino desorden de la voluntad”,  para él, radica el mal en la voluntad del hombre, en su indolencia.

La Iglesia nos menciona y con toda razón dos desencadenantes del mal, el primero es Lucifer, el ángel caído, y el otro es el pecado de Adán y Eva.. Cada quien deberá de llegar a sus propias conclusiones sobre estos hechos.

El mal moral es aquel que podemos realizar en contra de nosotros mismos o de los demás, consiste en dolor y/o  sufrimiento, se generan en el hecho de nuestra libertad, la cual llega a grados de corrupción física o moral graves. Se define por su intencionalidad,  perversidad, y puede ser casual, inconsciente. Pero radica siempre  en el libre albedrío. Puede ser mal físico o moral y generar: sufrimiento, dolor, tristeza.

Dios es causa de todo pero debemos de tomar en consideración, precisamente que hay causas directas, el hombre las asume, y hay causas remotas, Dios es causa remota, en el caso de lo que el hombre causa directamente, en buen o mal uso de su libertad.

 Podemos observar en la naturaleza la regeneración, fuera del caso de las causas humanas, la naturaleza tiende a regenerarse sola, ejemplo de los incendios naturales, las floras y faunas afectadas tienden solas a regenerarse, y alcanzan su equilibrio natural.

Dios es causa directa del ser humano, pero es el hombre la causa directa de sus actos, de sus defectos, aquí podemos contrastar el verdadero bien, los valores humanos, con nuestros males, los que Dios permite,  porque no nos quita la libertad, se nos dice, en especial a través de su Hijo, Jesucristo, Segunda Persona de Santísima Trinidad Dios hecho hombre, en su maravillosa Doctrina, llena de enseñanzas, cual es su voluntad en cuanto al libre actuar del ser humano, el que encuentra su plena realización precisamente en el cumplimiento de su Divina Voluntad, además dándonos la oportunidad de ser perdonados en los incumplimientos de ello. El tener valores se finca precisamente en el cumplimiento de dicha Voluntad Divina, y en tanto seres llenos de imperfecciones, su amor nos proporciona los dones de Fe y razón. Bien visto esto nos lleva a un agradecimiento tal que nada respetamos mas en este mundo que esas enseñanzas reveladas que el Magisterio de la Iglesia administra, enseña, y cuida, auxiliado por el Espíritu Santo, para la perfecta interpretación de todo lo revelado.

Las revoluciones culturales van y vienen, reinan y caen, pero las enseñanzas reveladas son perenes, y leen los signos de los tiempos, para darles la interpretación que corresponde, sin apartarse un ápice de la Doctrina Cristina, y así será hasta el fin de los tiempos.

Jorge Casas y Sánchez.

VIRTUE OF CHARITY. In our human communication.

VIRTUE OF CHARITY, IN OUR LANGUAGE.

Lets start defining concepts Charity is not just giving a few  coins to the poor beggers, or when we     go to Mass, or filantrophy, both being very good humanitarian acts, that speak very well of whom do it. But they are acts of charity.

Charity is the overnatural love of God , and from it, the love of all human creatures. This is what distinguishes us catholics and what allow us to achive more perfection.

Charity is operative it is a deep act, not vane love, it is oriented to God. as the mother lives for its baby due to her love, similary we have to love God, as simple creatures love to our Creator,   and we will observe that out acts are motivated. Living the virtue of Charity intensifies our filiaton to God, intensifies our life  and behavior as what we are, sons of God.

This implys our way of speaking, we should do an introspection excercise  and ask ouselves: am I murmuring, or criticizing?, am I spreading rumors?, if so we migth be doing wrong and agaist charity, we should stay in our way of speaking as diciples of Christ, that tells us: “if you stay in my Word, you are in truth, my diciples and you will know the truth, and this verity will make you free. Our dialogue with God should be permanent, and this carries us to be prudent in our speaking, with and of the others. With God we do not need words, and with the others there are silences that express a lot.

When we talk, we not only transmit a message, in certain way we give ourselves. Our speaking talks of us, this is why we should do it  in a charitable way. Our talking must be always sincere, never untruth. Lying is the language of the hypocrites, is it not truth, that we want to be always authentic?, the falsehood undermines our social relations, it is attentive against the right of the others to know the actual, the truth. Who lies loves himself disorderly seeks to fool others and imply them in the false. Enough with what has been said, to be able to understand the enslaving connotation, for those who think that it is just to speak bad of whom deserves it. Pope Francicus tells us; “go, and pray for him (her)”.

Lets ask ourselves; am I motive of división in my environment, do I make comentaries or spread rumors? If so it drives to nothing good, and it migth  hurt someone inocent. Somebody said that the lies that we say are not just words that the wind will blow away, that they are something thay corrodes our inside.

Jesus Christ  prises Nicodemus when he said that in him there is not duplicity. And He teaches us, “your way of speaking must be yes, yes; no,no. What exede this comes from the evil one”. 

In the new Catechism of the Catholic Church the 2464 parograph says:

2464 The eighth commandment forbids misrepresenting the truth in our relations with others. This moral prescription flows from the vocation of the holy people to bear witness to their God who is the truth and wills the truth. Offenses against the truth express by word or deed a refusal to commit oneself to moral uprightness: they are fundamental infidelities to God and, in this sense, they undermine the foundations of the covenant. 

And parograph 2465 I. Living in the Truth 2465 The Old Testament attests that God is the source of all truth. His Word is truth. His Law is truth. His "faithfulness endures to all generations."254 Since God is "true," the members of his people are called to live in the truth.   

This takes us again to consider  that what is proper of the good catholic person is to deep in the truth in all its aspects concerned . For us the truth must be tireless search, all our life. Definitely we exercise the virtue of Charity if we do not talk about any thing of wich we are not sure that it is true. The good Christian does not have superior advantages, over the others, but higher responsabilities.                                     

We do not know how much bad can be done to any one by murmuring, even when it seems to be of minimum importance, its reach can be inimaginable, We cannot express properly with insults, the good use of language is appropiate, and it can be as hard as needeed. For example masked expressions like “interruption of pregnancy”,  can be expressed as criminal action, this is hard language, but truth in its real dimensión, and it is said with apropiate words.

It is convinient that that we consider that it is not enough, that an ítem is true, so as to be spread without consideration, we must live the fraternal love whe comunicating  things that are serious, we should try to convince with our arguments, properly presented, remembering that it is necessary to rectify when we have said somethingbthat needs to be clarified, due to not having been absolutly close to the truth or reality, shape or background.

Even information that is true must be spread with prudence and discretion, this will be more effective  that doing it as spread of rumor, specially in this times in wich the envoriment if full of rumors. Our supernatural sense in this field, will produce better results.

The truth that make us free does not simply consists  in the possession or transmisión of statements and news, about the actual things, it must bring us peace, not just respond to violence with violence, since there will be moments in wich we must look for ways to figth lies, and then the reconciliation language will have to be used , not giving any space to the untruth.

Jorge Casas y Sánchez.

jorgecasasysanchez@gmail.com

DUE TO ITS GREAT IMPORTANCE I HAVE CONSIDERED  APROPIATE TO PUBLISH THE PART OF THIS ENCICLICAL RELATED TO PARENTHOOD. IT IS KNOWN AS “RESPONSIBLE PARENTHOOD”.

ENCYCLICAL LETTER
HUMANAE VITAE
OF THE SUPREME PONTIFF
PAUL VI

The transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. It has always been a source of great joy to them, even though it sometimes entails many difficulties and hardships.

Responsible Parenthood
10. Married love, therefore, requires of husband and wife the full awareness of their obligations in the matter of responsible parenthood, which today, rightly enough, is much insisted upon, but which at the same time should be rightly understood. Thus, we do well to consider responsible parenthood in the light of its varied legitimate and interrelated aspects.
With regard to the biological processes, responsible parenthood  means an awareness of, and respect for, their proper functions. In the procreative faculty the human mind discerns biological laws that apply to the human person. (9)
With regard to man's innate drives and emotions, responsible parenthood means that man's reason and will must exert control over them.
With regard to physical, economic, psychological and social conditions, responsible parenthood is exercised by those who prudently and generously decide to have more children, and by those who, for serious reasons and with due respect to moral precepts, decide not to have additional children for either a certain or an indefinite period of time.
Responsible parenthood, as we use the term here, has one further essential aspect of paramount importance. It concerns the objective moral order which was established by God, and of which a right conscience is the true interpreter. In a word, the exercise of responsible parenthood requires that husband and wife, keeping a right order of priorities, recognize their own duties toward God, themselves, their families and human society.
From this it follows that they are not free to act as they choose in the service of transmitting life, as if it were wholly up to them to decide what is the right course to follow. On the contrary, they are bound to ensure that what they do corresponds to the will of God the Creator. The very nature of marriage and its use makes His will clear, while the constant teaching of the Church spells it out. (10)
Observing the Natural Law
11. The sexual activity, in which husband and wife are intimately and chastely united with one another, through which human life is transmitted, is, as the recent Council recalled, "noble and worthy.'' (11) It does not, moreover, cease to be legitimate even when, for reasons independent of their will, it is foreseen to be infertile. For its natural adaptation to the expression and strengthening of the union of husband and wife is not thereby suppressed. The fact is, as experience shows, that new life is not the result of each and every act of sexual intercourse. God has wisely ordered laws of nature and the incidence of fertility in such a way that successive births are already naturally spaced through the inherent operation of these laws. The Church, nevertheless, in urging men to the observance of the precepts of the natural law, which it interprets by its constant doctrine, teaches that each and every marital act must of necessity retain its intrinsic relationship to the procreation of human life. (12)
Union and Procreation
12. This particular doctrine, often expounded by the magisterium of the Church, is based on the inseparable connection, established by God, which man on his own initiative may not break, between the unitive significance and the procreative significance which are both inherent to the marriage act.
The reason is that the fundamental nature of the marriage act, while uniting husband and wife in the closest intimacy, also renders them capable of generating new life—and this as a result of laws written into the actual nature of man and of woman. And if each of these essential qualities, the unitive and the procreative, is preserved, the use of marriage fully retains its sense of true mutual love and its ordination to the supreme responsibility of parenthood to which man is called. We believe that our contemporaries are particularly capable of seeing that this teaching is in harmony with human reason.

Faithfulness to God's Design
13. Men rightly observe that a conjugal act imposed on one's partner without regard to his or her condition or personal and reasonable wishes in the matter, is no true act of love, and therefore offends the moral order in its particular application to the intimate relationship of husband and wife. If they further reflect, they must also recognize that an act of mutual love which impairs the capacity to transmit life which God the Creator, through specific laws, has built into it, frustrates His design which constitutes the norm of marriage, and contradicts the will of the Author of life. Hence to use this divine gift while depriving it, even if only partially, of its meaning and purpose, is equally repugnant to the nature of man and of woman, and is consequently in opposition to the plan of God and His holy will. But to experience the gift of married love while respecting the laws of conception is to acknowledge that one is not the master of the sources of life but rather the minister of the design established by the Creator. Just as man does not have unlimited dominion over his body in general, so also, and with more particular reason, he has no such dominion over his specifically sexual faculties, for these are concerned by their very nature with the generation of life, of which God is the source. "Human life is sacred—all men must recognize that fact," Our predecessor Pope John XXIII recalled. "From its very inception it reveals the creating hand of God." (13)
Unlawful Birth Control Methods
14. Therefore We base Our words on the first principles of a human and Christian doctrine of marriage when We are obliged once more to declare that the direct interruption of the generative process already begun and, above all, all direct abortion, even for therapeutic reasons, are to be absolutely excluded as lawful means of regulating the number of children. (14) Equally to be condemned, as the magisterium of the Church has affirmed on many occasions, is direct sterilization, whether of the man or of the woman, whether permanent or temporary. (15)
Similarly excluded is any action which either before, at the moment of, or after sexual intercourse, is specifically intended to prevent procreation—whether as an end or as a means. (16)
Neither is it valid to argue, as a justification for sexual intercourse which is deliberately contraceptive, that a lesser evil is to be preferred to a greater one, or that such intercourse would merge with procreative acts of past and future to form a single entity, and so be qualified by exactly the same moral goodness as these. Though it is true that sometimes it is lawful to tolerate a lesser moral evil in order to avoid a greater evil or in order to promote a greater good," it is never lawful, even for the gravest reasons, to do evil that good may come of it (18)—in other words, to intend directly something which of its very nature contradicts the moral order, and which must therefore be judged unworthy of man, even though the intention is to protect or promote the welfare of an individual, of a family or of society in general. Consequently, it is a serious error to think that a whole married life of otherwise normal relations can justify sexual intercourse which is deliberately contraceptive and so intrinsically wrong.
Lawful Therapeutic Means
15. On the other hand, the Church does not consider at all illicit the use of those therapeutic means necessary to cure bodily diseases, even if a foreseeable impediment to procreation should result there from—provided such impediment is not directly intended for any motive whatsoever. (19)
Recourse to Infertile Periods
16. Now as We noted earlier (no. 3), some people today raise the objection against this particular doctrine of the Church concerning the moral laws governing marriage, that human intelligence has both the right and responsibility to control those forces of irrational nature which come within its ambit and to direct them toward ends beneficial to man. Others ask on the same point whether it is not reasonable in so many cases to use artificial birth control if by so doing the harmony and peace of a family are better served and more suitable conditions are provided for the education of children already born. To this question We must give a clear reply. The Church is the first to praise and commend the application of human intelligence to an activity in which a rational creature such as man is so closely associated with his Creator. But she affirms that this must be done within the limits of the order of reality established by God.
If therefore there are well-grounded reasons for spacing births, arising from the physical or psychological condition of husband or wife, or from external circumstances, the Church teaches that married people may then take advantage of the natural cycles immanent in the reproductive system and engage in marital intercourse only during those times that are infertile, thus controlling birth in a way which does not in the least offend the moral principles which We have just explained. (20)
Neither the Church nor her doctrine is inconsistent when she considers it lawful for married people to take advantage of the infertile period but condemns as always unlawful the use of means which directly prevent conception, even when the reasons given for the later practice may appear to be upright and serious. In reality, these two cases are completely different. In the former the married couple rightly use a faculty provided them by nature. In the later they obstruct the natural development of the generative process. It cannot be denied that in each case the married couple, for acceptable reasons, are both perfectly clear in their intention to avoid children and wish to make sure that none will result. But it is equally true that it is exclusively in the former case that husband and wife are ready to abstain from intercourse during the fertile period as often as for reasonable motives the birth of another child is not desirable. And when the infertile period recurs, they use their married intimacy to express their mutual love and safeguard their fidelity toward one another. In doing this they certainly give proof of a true and authentic love.

CARDINAL VIRTUES. (2020)

CARDINAL VIRTUES:  Prudence, Justice, Fortress, Temperance.


At the begining of   every year, and now of the  2020, we all have desires, purpuses, and I would like to share my own; hoping they can help someone.

It is a small list, and I will try my best to be succesfull about them, my first purpuse is in living better the Cardinal Virtues, since they help  us to be a better person. In second place let me mention that I  want to put more order in my personal life, using the best way  my time, and in a better organiced way, and third and more  important,  to be nearer to Jesus Christ and the Holy Virgin. As you see it consists in only three matters, but let me tell you, that I am not trusting in my own forces, I as every one, need the help of God all Migthty, since alone we cannot succed in any thing, but with Thy Help, we can obtain our goals. So in my intent to be closer to  God, and my prayers will include asking for his help to achive my goals.

Looking a Little about the Cardinal Virtues, seems to be indicated, due to the carácter of the other two wishes that are so personal.

It is said by specialists that all virtues are a system in wich all  human virtues are involved, and that  they are all related, in one or other manner, also they teach us that these four virtues are called Cardinal because from them derive all other human virtues. It is also thaugth and it  is a great truth, that in order to be able to live the theological virtues of Faith, Hope and Charity, we have to perform well on the human virtues.

PRUDENCE is always mentioned in the first place and a definition of it could be: Prudence is the virtue that prepaers our spiritual soul to choose in all circumstances our true good, and to elect the means to realice it.

Prudence is the virtue that allows  our spirit to discern in any situation our own true good and to elect the means to obtain it.

So any action that is judged to be adecuate to obtain the good and  the mandate to reach it, is a prudent way.

Prudence is related to inteligence, it is radical to practical reason. It is orientd to praxis. In it we find four acts advice (concilium), practical judgement (iudicium),  precept (praeceptum), and imperium (imperium).

The first step of our prudence is to have the humility to admit that we cannot reach every thing and in all circumstances, so it is advisable to find counsil from some one that is realy prepared to give it. That will give us the opportunity to act prudently. But we do not have to reach only the prudent way to do something, we have to do it, prudence is a virtue of action, of doing what we must, once we are sure that we are in the possition to do it, and in the best way to act.

Prudence must be performed not only in the person´s life, it also is needed inorganizations. In them the colegiate decision are better that personal, due to the examination of more points  of vieu, and more persons involved in the responsablity.

Some times prudence is associate to being bold, this may seem to be a contrary possition, but it is not, audacity is adviseble in taking prudent decisions, measuring the responsabilities involved.

JUSTICE has been defined with very few words, for centuries is is said to be: to give each its own.  Of course this can be explained in more ample manner. We could say that justice is: to always respect what belongs to others wether it is  material or spiritual. ( just as an example)

Here a question araises: what belongs to God?  and the answer is simple: all, every thing. But in spite of this, the justice to wich we refer is betwen equals and the diference between Creator and creature is such, that there cannot be what we consider justice among us. So justice has its praxis between creature to creature.

St. Joan says to us (1 Jn 4,8) God is love, this is what gives us the clue to  live the just way with God, and this is in our own nature, the one that has been given to us mankind, to be created in image and similarity to God, so the capacity to respond with love to our Creator, is the one to love thy.

In relation to the justice between human creatures  we have to consider the rigths of the others and the first one is the rigth to live,  others are : freedom, property, fame, payment of our debts, specially salaries that must be proper, respect of dignity, etc. but we cannot forget that there is a legislative way of life that we admit in order to guarranty justice, and a person can even be subject to loose its liberty, and become a prisioner due to unlawfull commitment of acts.

Some actions are injust in relation to others, but are examined when we speak of the virtue of charity, which is a Teological Virtue.

Since we love God and Thy loves all its creatures, of our love of God must araise our love for all Thy creatures, specially the human kind. We must consider wrong not to love all humans.

FORTRESS is to have the courage to overcome the dificulties and our limitations. A phrase from Seneca says: “Per aspra ad astra”. Its meaning: trough dificulties to the stars. So we could define fortress as the virtue of efffort to obtain what is of value.

 It is necessary to make efforts, we have to smooth what is rough, to solve problem after problema, that is what life consits of. Our sigth should alwais be in higher objectives,  nothing is difficult for those who really want. It is part of human nature to be weak in some manners, that is the reason why fortress is highly valued  due to the capacity of sacrifice  in order to come out victorious in the pursue of good things.

The Holy Scriptures teach us that  our fortress comes from God, we alone are not able of obtain  difficult things by ouselves,  but with the example of Jesus Christ and his help we will get the necessary grace to perform adequately. Other facet of this virtue is the act of  resisting the adverse, the unpleasant, the tough, and be able to solve them adecuately. Patience in a very close virtue associated to fortress, as well as persevence. We must think of this association.

TEMPERANCE, this virtue consists in the armonic way that makes possible to the person  choosing well,  what ever is of goodness. It is of great importance that in this life we enjoy goods, in liberty, but not leting them to make us their  slaves. Pope Franciscus says that temperance is “the sense of measure”.

Temperance  allows us not to loose the compass pointing, that always is directed to God. The general objective is to obtain our salvation and be happy in so, if vice and avarice for money, power or fame hoards the life of persons, then the objective is lost. We must preserve the purpose for wich we live,  is to love and serve God over all things.

This virtue helps us to mantein the “equilibriun” in serving others and be happy about it. Who is far away from God is so with himself and only will find himself after finding God, here we should remember St. Agustin´s famos sentence: “ You made us, God for you, and our heart is not still, until it rests in you”.

Jorge Casas y Sánchez.

ENCICLICALS THAT HAVE CHANCHED THE WORLD.

They are somewhere in length between a newspaper column and a book. But papal encyclicals wield an outsize influence. Papal encyclicals have inspired revolutions, changed cultures, and helped topple ideologies and empires. Sometimes they meet with universal acclaim. Some arouse widespread disdain and dissent. Either way, when a Pope issues his thoughts on an important matter of faith and morals, the world listens—even if it doesn’t always agree.

There are some encyclicals, in particular, that have left, an indelible impact on the world—whether the world of Catholicism, the broader Christian community, or beyond. Here are seven encyclicals that have changed the world, in one fashion or another, listed in chronological order:

Rerum Novarum, Leo XIII 1891: This encyclical is the foundation of all modern Catholic social teaching. Rerum Novarum sought a Christian basis for property rights in the fact that man is created in the image of God. But it also called out greedy industrialists for abusing workers and affirmed the right of the state to intervene on their behalf. At a time of great social upheaval, the encyclical thus sketched out a uniquely Catholic response to the challenges of worker rights, urbanization, industrialization—avoiding the extremes of both socialism and laissez faire capitalism. This inspired a movement known as distributism, so named because its adherents believe property ownership should be widely distributed, instead of concentrated in the hands of wealthy robber barons or socialist bureaucrats. Notable distributists include G.K. Chesterton and Hilaire Belloc. Rerum Novarum has inspired other encyclicals too, most notably Quadragesimo Anno, itself an indispensable pillar of Catholic social teaching. Distributist themes are even reflected in one of the most all-time popular Christian works of fiction: The Lord of the Rings.

Providentissimus Deus, Leo XIII 1893: There had been other encyclicals on the Bible before, but none as momentous as this, and probably none since. Providentissimus Deus drew a battle line against modernism: Leo XIII declared that it is inconsistent to say that the Bible has errors and was still divinely inspired. Without taking an anti-scientific stance, the pope affirmed an uncompromising doctrine of inerrancy against those who claimed the Bible is only without error in narrow matters of faith and morals. Catholic biblical theology has never been the same since. As one scholar has put it, the encyclical is “the magna carta of modern Catholic biblical studies.” Now this may seem like an arcane matter best left to scholars, but it’s one that affects all of us. Pope Leo XIII worried that a weak doctrine of inerrancy would diminish reverence for Scripture among all Catholics, causing them to stop believing it in entirely. In this warning are the seeds of the later emphasis on Bible reading among lay Catholics. Leo XIII himself expressed a “desire that this grand source of Catholic revelation should be made safely and abundantly accessible to the flock of Jesus Christ.”

 

Pascendi Dominici Gregis, Pius X 1907: In this encyclical, the Catholic Church declared war on modernism. Pius X issued a wholesale condemnation of the cultural trend, particularly its tendencies towards individualism, agnosticism, and relativism. The confrontational tone of the encyclical has made it unpopular in certain quarters inside and outside the Church, but Pius X should be credited for taking a stand as the world was headed over the cliff. To paraphrase the mission statement of a certain publication, under Pius X, the Church stood athwart history, yelling ‘stop,’ when few were inclined to do so, or listen to those who did. His refusal to make peace with a confused and disturbed world left its definitive mark on Catholic culture for at least the next sixty years. Some might say that the spirit of St. Pius X lives on today and can be seen perhaps mostly recently in Pope Benedict XVI’s denunciation of the ‘dictatorship of relativism.’

Casti Connubii, Pius XI 1930: Evangelium Vitae gets all the credit, but this is the encyclical that really established (or reaffirmed, rather) the Catholic teaching on contraception. At one time, artificial contraception was universally viewed as sinful among Christians. But, at the 1930 Lambeth conference, the Anglican church reversed its position, prompting Pius XI to issue Casti Connubii, making it clear that the Catholic Church was not about to follow suit, even as many other Protestant denominations did. The Church’s teaching on contraception is almost unique to Catholicism today. It is one way the Church upholds a truly consistent ethic of life, which is why it is not surprising that Casti Connubii also took firm stands against abortion and eugenics.

Pacem in Terris, John XXIII 1963: Issued months after the Cuban missile crisis, Pacem in Terris sounded an urgent call for peace, based on a broad Christian vision of divine order, human rights, and the common good. Pacem in Terris had an immediate impact: the New York Times printed the full text and President John F. Kennedy praised it. It’s also left a lasting impression: every encyclical dealing with social issues since then has cited it and Pope Benedict XVI called it an “immortal encyclical” in a 2006 address, according to the Catholic World Report. “Pacem in Terris inserted the Catholic Church firmly into the late-20th century debate on human rights, which proved to be such an important tool in the hands of those who eventually brought down the Berlin wall and thus made an enormous contribution to peace,” Catholic writer George Weigel told the Catholic World Report.

Humanae Vitae, Paul VI 1968: Humanae Vitae threw down the gauntlet on the issue of contraception, making it one of the most controversial and disliked encyclicals of all time. Humanae Vitae boldly laid out the Church’s teaching against artificial contraception—right as the West was in the midst of the sexual revolution and after a commission of theologians had recommended changing the teaching. The Church’s continued stance on this issue remains a cornerstone of faith to some, and a stumbling block to others. But more than forty years afterwards, with soaring divorce rates and plummeting birthrates in much of the Western world, it’s hard to not to see Paul VI as a prophetic voice on the evils of the contraceptive mentality.

Redemptor Hominis, John Paul II 1979: His first encyclical, Redemptor Hominis laid out John Paul II’s agenda for the rest of his papacy. In particular, it set the stage for his confrontation with communism, rooted in John Paul II’s emphasis on the dignity of the human person and his personal encounter with Christ. “In the face of the prospect of Communist collectivism, he made a personalist affirmation. It was like a time bomb: The words Marxism and Communism are not found in Redemptor Hominis. But it is on the foundations, on the idea that one has of the human person, that the Pope placed the confrontation,” Cardinal Georges Cottier told ZENIT in 2004. A few months after the encyclical, John Paul II led a nine-day pilgrimage through Poland, in which one third of the population—thirteen million people—attended at least one of his events. The pilgrimage is credited with fueling the anti-communist Solidarity movement in Poland, one of the first dominoes to fall in the eventual collapse of communism.

Honorable Mentions

These encyclicals did not have a world-altering impact (at least in the opinion of this author), but are nonetheless immensely important:

Aeterni Patris, Leo XIII 1879: This encyclical is credited with helping to revive Thomism in the Church. Today, one could argue that Aquinas is the single most important Catholic theologian and philosopher, apart from the apostles and the New Testament writers. As Leo XIII himself wrote, quoting one of Aquinas’ commentators, “Among the Scholastic Doctors, the chief and master of all towers [is] Thomas Aquinas, who, as Cajetan observes, because ‘he most venerated the ancient doctors of the Church, in a certain way seems to have inherited the intellect of all.’”

Quas Primas, Pius XI 1925: This encyclical established the Feast of Christ the King, a reminder of the importance of Christ’s kingship on this earth. ‘Christ the King’ became the rallying call of those fighting for the Church in the Cristero War in Mexico.

Veritatis Splendor, John Paul II 1993: Viewed by some as his most important encyclical, Veritatis Splendor was the “first papal encyclical in history on the foundations of moral theology,” according to the Catholic News Service.

Evangelium Vitae, John Paul II 1995: Another leading candidate for his most important encyclical, Evangelium Vitae issues a strong call for a culture of life and reaffirms the Catholic teaching on abortion, euthanasia, and contraception. It also broke important new ground on the Church’s position on the death penalty in the context of its broader commitment to a culture of life.

Fides et Ratio, John Paul II 1998: This is must-reading for anyone who seeks to understand how faith and reason are related. Such a question is one that touches upon so many diverse aspects of our faith—apologetics, the role of science, the relationship between natural law and the moral teachings of the Church, not to mention how we understand our own journey towards faith in God.

SEASONS GREETINGS,  Jorge Casas y Sánchez.

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.]