VATICAN INFORMATION SERVICE
YEAR XXII - # 114
DATE 18-06-2015
Summary:
- Overview of the Encyclical Laudato si'
- Press conference for the presentation of the Encyclical Laudato si'
- The Pope continues his visits to the dicasteries of the Roman Curia
- Other Pontifical Acts
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Overview of the Encyclical Laudato si'
Vatican City, 18 June 2015 (VIS) - The following text offers an overview of
the
191 pages of the Encyclical Laudato si' and its key points, along with a
summary
of each of its six chapters ("What is happening to our common home", "The
Gospel
of Creation", "The human roots of the ecological crisis", "Integral ecology",
"Lines of approach and action", and "Ecological education and spirituality").
The Encyclical concludes with an interreligious prayer for our earth and a
Christian prayer for Creation.
"What kind of world do we want to leave to those who come after us, to
children
who are now growing up?" (160). This question is at the heart of Laudato si'
(May You be praised), the anticipated Encyclical on the care of the common home
by Pope Francis. "This question does not have to do with the environment alone
and in isolation; the issue cannot be approached piecemeal". This leads us to
ask ourselves about the meaning of existence and its values at the basis of
social life: "What is the purpose of our life in this world? 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"-.
The Encyclical takes its name from the invocation of St. Francis, "Praise be
to
you, my Lord", in his Canticle of the Creatures. It 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". We have forgotten that "we ourselves
are dust of the earth; our very bodies are made up of her elements, we breathe
her air and we receive life and refreshment from her waters."
Now, this earth, mistreated and abused, is lamenting, and its groans join
those
of all the forsaken of the world. Pope Francis invites us to listen to them,
urging each and every one - individuals, families, local communities, nations
and the international community - to an "ecological conversion", according to
the expression of St. John Paul II. We are invited to "change direction" by
taking on the beauty and responsibility of the task of "caring for our common
home". At the same time, Pope Francis recognises that "there is a growing
sensitivity to the environment and the need to protect nature, along with a
growing concern, both genuine and distressing, for what is happening to our
planet". A ray of hope flows through the entire Encyclical, which gives a clear
message of hope. "Humanity still has the ability to work together in building
our common home". "Men and women are still capable of intervening positively".
"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".
Pope Francis certainly addresses the Catholic faithful, quoting St. John Paul
II: "Christians in their turn "realise that their responsibility within
creation, and their duty towards nature and the Creator, are an essential part
of their faith"". Pope Francis proposes specially "to enter into dialogue with
all people about our common home". The dialogue runs throughout the text and in
chapter 5 it becomes the instrument for addressing and solving problems. From
the beginning, Pope Francis recalls that "other Churches and Christian
communities - and other religions as well - have also expressed deep concern
and
offered valuable reflections" on the theme of ecology. Indeed, such
contributions expressly come in, starting with that of "the beloved Ecumenical
Patriarch Bartholomew", extensively cited in numbers 8-9. On several occasions,
then, the Pope thanks the protagonists of this effort - individuals as well as
associations and institutions. He acknowledges that "the reflections of
numerous
scientists, philosophers, theologians and civic groups, all [...] have enriched
the Church's thinking on these questions". He invites everyone to recognize
"the
rich contribution which the religions can make towards an integral ecology and
the full development of humanity".
The itinerary of the Encyclical is mapped out in n. 15 and divided into six
chapters. It starts by presenting the current situation based on the best
scientific findings available today, next, there is a review of the Bible and
Judeo-Christian tradition. The root of the problems in technocracy and in an
excessive self-centredness of the human being are analysed. The Encyclical
proposes an "integral ecology, which clearly respects its human and social
dimensions", inextricably linked to the environmental question. In this
perspective, Pope Francis proposes to initiate an honest dialogue at every
level
of social, economic and political life, that builds transparent decision-making
processes, and recalls that no project can be effective if it is not animated
by
a formed and responsible conscience. Ideas are put forth to aid growth in this
direction at the educational, spiritual, ecclesial, political and theological
levels. The text ends with two prayers; one offered for sharing with everyone
who believes in "God who is the all-powerful Creator", and the other to those
who profess faith in Jesus Christ, punctuated by the refrain "Praise be to
you!"
which opens and closes the Encyclical.
Several main themes run through the text that are addressed from a variety of
different perspectives, traversing and unifying the text: 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 policies, the throwaway culture and
the proposal of a new lifestyle.
Chapter 1 - WHAT IS HAPPENING TO OUR COMMON HOME (Pollution and climate
change;
Pollution, refuse and the culture of waste; Climate as a common good; The issue
of water; Loss of biodiversity; Decline in the quality of human life and the
breakdown of society; Global inequality; Weak responses; A variety of
opinions).
The chapter presents the most recent scientific findings on the environment as
a way to listen 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". It thus deals with "several aspects
of the present ecological crisis".
Pollution and climate change: "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". If "the climate is a common good, belonging to all and
meant for all", the greatest impact of this change falls on the poorest, 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".
"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".
The issue of water: 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".
To deprive the poor of access to water means to deny "the right to a life
consistent with their inalienable dignity".
Loss of biodiversity: "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 forever". They are not just any exploitable
"resource", but have a value in and of themselves. In this perspective "we must
be grateful for the praiseworthy efforts being made by scientists and engineers
dedicated to finding solutions to man-made problems", but when human
intervention is at the service of finance and consumerism, "it is actually
making our earth less rich and beautiful, ever more limited and grey".
Decline in the quality of human life and the breakdown of society: in the
framework of an ethics of international relationships, the Encyclical indicates
how a "true "ecological debt" exists in the world, with the North in debt to
the
South. In the face of climate change, there are "differentiated
responsibilities", and those of the developed countries are greater.
Aware of the profound differences over these issues, Pope Francis shows
himself
to be deeply affected by the "weak responses" in the face of the drama of many
peoples and populations. Even though there is no lack of positive examples,
there is "a complacency and a cheerful recklessness". An adequate culture is
lacking as well as a willingness to change life style, production and
consumption, while there are efforts being made "to establish a legal framework
which can set clear boundaries and ensure the protection of ecosystems".
Chapter Two - THE GOSPEL OF CREATION (The light offered by faith; The wisdom
of
the Biblical accounts; The mystery of the universe; The message of each
creature
in the harmony of creation; A universal communion; The common destination of
goods; The gaze of Jesus).
To face the problems illustrated in the previous chapter, Pope Francis selects
Biblical accounts, offering a comprehensive view that comes from the
Judeo-Christian tradition. With this he articulates the "tremendous
responsibility" 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".
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". The story of creation is central for reflecting on the relationship
between human beings and other creatures and how sin breaks the equilibrium of
all 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".
For this, even if "we Christians have at times incorrectly interpreted the
Scriptures, nowadays we must forcefully reject the notion that our being
created
in God's image and given dominion over the earth justifies absolute domination
over other creatures". Human beings have the responsibility to ""till and keep"
the garden of the world", knowing that "the ultimate purpose of other creatures
is not to be found in us. Rather, all creatures are moving forward, with us and
through us, towards a common point of arrival, which is God".
That the human being is not the master of the universe "does not mean to put
all living beings on the same level and to deprive human beings of their unique
worth and the tremendous responsibility it entails. Nor does it imply a
divinisation of the earth which would prevent us from working on it and
--- MPost/386 v1.21
* Origin: Sursum Corda! BBS=Huntsville AL=bbs.sursum-corda.com (1:396/45)
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