LAUDATO SI
Ii, iv, vi
Chapter Two – The Gospel of Creation 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 and articulates 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). 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 central for reflecting on the relationship between human beings and other creatures and on 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” (66). 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” (67). Human beings have the responsibility to “‘till and keep’ the garden of the world (cf. Gen 2:15)” (67), 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” (83). 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 divinization of the earth which would prevent us from working on it and protecting it in its fragility” (90). In this perspective, “every act of cruelty towards any creature is ‘contrary to human dignity’” (92). However, “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). What is needed is the awareness of a universal communion: All of us are “called into being by the 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). The chapter concludes with the heart of Christian revelation: “The earthly Jesus” with “his tangible and loving relationship with the world” is “risen and glorious, and is present throughout creation by his universal Lordship” (100).
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Chapter four – Integral Ecology The heart of the Encyclical’s proposals is integral ecology as a new paradigm of justice, an 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 particularly in those most threatened, and even in every moment of our daily lives. The integral perspective also brings the ecology of institutions into play: “if everything is related, then the health of a society’s institutions affects the environment and the quality of human life. ‘Every violation of solidarity and civic friendship harms the environment’“ (142). With many concrete examples, Pope Francis confirms his thinking that “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). “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). “Human ecology is inseparable from the notion of the common good” (156), but is to be understood in a concrete way: in today’s context, in which, “injustices abound and growing numbers of people are deprived of basic human rights and considered expendable” (158), committing oneself to the common good means to make choices in solidarity based on “a preferential option for the poorest of our brothers and sisters” (158). This is also the best way to leave a sustainable world for future generations, not just by proclaiming these truths, but also by committing to care for the poor of today. Benedict XVI already emphasized this clearly: “In addition to a fairer sense of intergenerational solidarity there is also an urgent moral need for a renewed sense of intragenerational solidarity” (162). Integral ecology also involves everyday life. The Encyclical gives specific 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, a great deal of integral improvement in the quality of human life – public space, housing, transport, etc. – is still needed in order to achieve authentic development (150-154). Also “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)
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Chapter six – Ecological education and spirituality The final chapter invites everyone to the heart of ecological conversion. The roots of the cultural crisis are deep, and it is not easy to reshape habits and behaviour. Education and training are the key challenges: “change is impossible without motivation and a process of education” (15). All educational sectors are involved, primarily “at school, in families, in the media, in catechesis and elsewhere” (213). The starting point is “to aim for a new lifestyle” (203‐208), which also opens the possibility of “bringing healthy pressure to bear on those who wield political, economic and social power” (206). This is what happens when consumer choices are able to “change the way businesses operate, forcing them to consider their environmental footprint and their patterns of production” (206). The importance of environmental education cannot be overstated. It is able to affect actions and daily habits, the reduction of water consumption, the sorting of waste and even “turning off unnecessary lights” (211): “An integral ecology is also made up of simple daily gestures which break with the logic of violence, exploitation and selfishness” (230). Everything will be easier when starting with a contemplative outlook that comes from faith: “as believers, we do not look at the world from without but from within, conscious of the bonds with which the Father has linked us with all beings. By developing our individual, God-given capacities, an ecological conversion can inspire us to greater creativity and enthusiasm” (220). As proposed in Evangelii Gaudium: “sobriety, when lived freely and consciously, is liberating” (223), just as “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). In this way “we must regain the conviction that we need one another, that we have a shared responsibility for others and the world, and that being good and decent are worth it” (229). The saints accompany us on this journey. Saint Francis, cited several times, is “the example par excellence of care for the vulnerable and of an integral ecology lived out joyfully and authentically” (10). He is the model of “the inseparable bond between concern for nature, justice for the poor, commitment to society, and interior peace” (10). The Encyclical also mentions Saint Benedict, Saint Teresa di Lisieux and Blessed Charles de Foucauld. Inspired by Laudato si’, the regular examination of conscience – a practice that the Church has always recommended to orient one’s life in light of the relationship with the Lord – should include a new dimension: one ought to reflect seriously on how one has lived in communion, not only with God, with others and with oneself, but also with all creatures and with nature.