–Pope Frances, Encyclical Letter on Ecology,
“Laudato Si” (Praised Be)
The following are excerpts from Laudato Si, prepared by the Catholic Climate Covenant, in Washington, DC, and published on June 18, 2015. The first four segments were posted on this site on June 19; the final three will be posted on Tuesday, June 23.
The climate is a common good, belonging to all and meant for all.
A very solid scientific consensus indicates that we are presently witnessing a disturbing warming of the climatic system. In recent decades this warming has been accompanied by a constant rise in the sea level and, it would appear, by an increase of extreme weather events, even if a scientifically determinable cause cannot be assigned to each particular phenomenon. Humanity is called to recognize the need for changes of lifestyle, production and consumption, in order to combat this warming or at least the human causes that produce or aggravate it.
If present trends continue, this century may well witness extraordinary climate change and an unprecedented destruction of ecosystems, with serious consequences for all of us.
Climate change is a global problem with serious implications, environmental, social, economic, political, and for the distribution of goods; it represents one of the principal challenges facing humanity in our day.
Many of the poor live in areas particularly affected by phenomena related to warming, and their means of subsistence are largely dependent on natural reserves and ecosystemic services such as agriculture, fishing and forestry. They have no other financial activities or resources that can enable them to adapt to climate change or to face natural disasters, and their access to social services and protection is very limited.
The warming caused by huge consumption on the part of some rich countries has repercussions on the poorest areas of the world, especially Africa, where a rise in temperature, together with drought, has proved devastating for farming.
We must maintain with clarity an awareness that, regarding climate change, there are differentiated responsibilities. As the United States Bishops have said, greater attention must be given to “the needs of the poor, the weak and the vulnerable, in a debate often dominated by more powerful interests”
This simple example [of cooperative action] shows that, while the existing world order proves powerless to assume its responsibilities, local individuals and groups can make a real difference. They are able to instill a greater sense of responsibility, a strong sense of community, a readiness to protect others, a spirit of creativity and a deep love for the land.
Society, through non-governmental organizations and intermediate groups, must put pressure on governments to develop more rigorous regulations, procedures and controls. Unless citizens control political power, national, regional and municipal, it will not be possible to control damage to the environment.
Education in environmental responsibility can encourage ways of acting which directly and significantly affect the world around us, such as avoiding the use of plastic and paper, reducing water consumption, separating refuse, cooking only what can reasonably be consumed, showing care for other living beings, using public transport or car-pooling, planting trees, turning off unnecessary lights, or any number of other practices.
If the laws are to bring about significant, long-lasting effects, the majority of the members of society must be adequately motivated to accept them, and personally transformed to respond.
There is a nobility in the duty to care for creation through little daily actions.
Along with the importance of little everyday gestures, social love moves us to devise larger strategies to halt environmental degradation and to encourage a “culture of care” which permeates all of society.
The Faith Perspective
We have forgotten that we ourselves are dust of the earth (cf. Gen 2:7); our very bodies are made up of her elements, we breathe her air and we receive life and refreshment from her waters.
Human life is grounded in three fundamental and closely intertwined relationships: with God, with our neighbor and with the earth itself.
This responsibility for God’s earth means that human beings, endowed with intelligence, must respect the laws of nature and the delicate equilibria existing between the creatures of this world.
Clearly, the Bible has no place for a tyrannical anthropocentrism unconcerned for other creatures.
Everything is interconnected, and that genuine care for our own lives and our relationships with nature is inseparable from fraternity, justice, and faithfulness to others.
Nature is usually seen as a system which can be studied, understood and controlled, whereas creation can only be understood as a gift from the outstretched hand of Father of all, and as a reality illuminated by a love which calls us together into universal communion.
Creation is of the order of love.
A fragile world, entrusted by God to human care, challenges us to devise intelligent ways of directing, developing, and limiting our power.
When nature is viewed solely as a source of profit and gain, this has serious consequences for society. This vision of “might is right” has engendered immense inequalities, injustices and acts of violence against the majority of humanity, since resources end up in the hands of the first comer or the most powerful: the winner takes all. Completely at odds with this model is the ideal of harmony, justice, fraternity and peace as proposed by Jesus.
The entire material universe speaks of God’s love, his boundless affection for us. Soil, water, mountains – everything is, as it were, a caress of God.
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.
Everything is related, and we human beings are united as brothers and sisters on a wonderful pilgrimage, woven together by the love God has for each of his creatures and which also unites us in fond affection with brother sun, sister moon, brother river and mother earth.
[This conversion] entails a loving awareness that we are not disconnected from the rest of creatures, but joined in a splendid universal communion.
We do not understand our superiority as a reason for personal glory or irresponsible dominion, but rather as a different capacity which, in its turn, entails a serious responsibility stemming from our faith.
Encountering God does not mean fleeing from this world or turning our back on nature.
We have to realize that a true ecological approach always becomes a social approach; it must integrate questions of justice in debates on the environment, so as to hear both the cry of the earth and the cry of the poor.
Every ecological approach needs to incorporate a social perspective, which takes into account the fundamental rights of the poor and the underprivileged.
If the present ecological crisis is one small sign of the ethical, cultural and spiritual crisis of modernity, we cannot presume to heal our relationship with nature and the environment without healing all fundamental human relationships.
We are not faced with two separate crises, one environmental and the other social, but rather one complex crisis that is both social and environmental. Strategies for a solution demand an integrated approach to combating poverty, restoring dignity to the underprivileged, and at the same time protecting nature.
Nature cannot be regarded as something separate from ourselves or as a mere setting in which we live.
NOTE: The final three segments of the Encyclical will be posted here on Tuesday, June 23, 20