Laudato Sí, the second encyclical of Pope Francis, a highly anticipated papal letter, was promulgated on 24th May and was released on 18th June, 2005. In this letter Pope Francis invites the Catholics worldwide and the whole humanity (1) to safeguard the environment and battle climate change as an urgent and top priority of the 21st century. He also invites them for changes in lifestyles and energy consumption to avert the ‘unprecedented destruction of the ecosystem’. The Encyclical takes its name from the invocation of Saint Francis, ‘Laudes Creaturarum’ (Praise of the Creatures). The opening words and the title recall Saint Francis of Assisi, the patron of Ecology. The Pope states that Saint Francis is the example par excellence of care for the vulnerable and of an integral ecology lived out joyfully and authentically. The conviction of Francis to call everything here on earth as ‘brother’ or ‘sister’ cannot be written off as naive romanticism. 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” (1). The encyclical is divided into six chapters, which include 246 paragraphs and two prayers at the end.
The Present Ecological Crisis
The first chapter, ‘What is Happening to our Common Home’, presents the crisis affecting the environment, saying that the Earth “is beginning to look more and more like an immense pile of filth” (21). The earth and its environment are God’s gift to everyone, and it is destined to all, the present and the future generations. If we analyze the scientific findings available today on the environment, we become painfully aware about what is happening to our common home. Climate change, it goes on to say, is a “global problem with serious implications” that represents “one of the principal challenges facing humanity in our day” (25).
The first chapter, ‘What is Happening to our Common Home’, presents the crisis affecting the environment, saying that the Earth “is beginning to look more and more like an immense pile of filth” (21). The earth and its environment are God’s gift to everyone, and it is destined to all, the present and the future generations. If we analyze the scientific findings available today on the environment, we become painfully aware about what is happening to our common home. Climate change, it goes on to say, is a “global problem with serious implications” that represents “one of the principal challenges facing humanity in our day” (25).
It thus deals with several aspects of the present ecological crisis:
Pollution: Some forms of pollution are part of people’s daily experience and this is closely related to people’s throw-away culture. A very solid scientific consensus indicates that we are presently witnessing a disturbing warming of the climatic system. It creates a vicious circle which aggravates the situation even more, affecting the availability of essential resources like drinking water, energy and agricultural production in warmer regions, and leading to the extinction of part of the planet’s biodiversity.
Water Scarcity: Other indicators of the present situation have to do with the depletion of natural resources. Fresh drinking water is an issue of primary importance, since it is indispensable for human life and for supporting terrestrial and aquatic ecosystems.
Loss of Biodiversity: The earth’s resources are also being plundered because of short-sighted approaches to the economy, commerce and production. The loss of forests and woodlands entails the loss of species which may constitute extremely important resources in the future, not only for food but also for curing disease and other uses.
These problems result in the decline of the quality of human life and the breakdown of the societies. In fact, the deterioration of the environment affects the most vulnerable people on the planet and results global inequality. According to this encyclical, to blame population growth, instead of extreme and selective consumerism on the part of some, is one way of refusing to face the issues (50).
Reject the Inappropriate Interpretation of the Scripture
In the second chapter, The Gospel of Creation, the document draws on the ‘wisdom of biblical accounts’. Christians have at times incorrectly interpreted the Scriptures, and 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 (66). With this the Pope 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’. Furthermore, he says that when we see God reflected in all that exists, “our hearts are moved to praise the Lord for all His creatures and to worship Him in union-with them” (87). In a later section, the document criticizes those who show ‘more zeal’ in protecting other species than in defending human dignity or addressing ‘enormous inequalities in our midst’ (90). The document also notes that Jesus lived in full harmony with creation and that the destiny of all creation is ‘bound up with the mystery of Christ’ (98).
Roots of the Ecological Crisis
The third chapter, ‘The Human Roots of the Ecological Crisis’, tries to find the root of the problems of ecological crisis and says that they can be found in technocracy and an excessive self-centeredness of the human beings. It is precisely the mentality of technocratic domination that leads to the destruction of nature and the exploitation of people and the most vulnerable populations. He also reminds us of the urgent need for “a bold cultural revolution”, in which society needs to “slow down and look at reality in a different way” (114). Modernity has been market by an excessive anthropocentrism that actually obstruct ways of strengthening social bonds. It calls instead for responsible stewardship and says failure to acknowledge the worth of a poor person, a human embryo, a person with disabilities makes it difficult to recognize that everything is connected (116-117).
The third chapter, ‘The Human Roots of the Ecological Crisis’, tries to find the root of the problems of ecological crisis and says that they can be found in technocracy and an excessive self-centeredness of the human beings. It is precisely the mentality of technocratic domination that leads to the destruction of nature and the exploitation of people and the most vulnerable populations. He also reminds us of the urgent need for “a bold cultural revolution”, in which society needs to “slow down and look at reality in a different way” (114). Modernity has been market by an excessive anthropocentrism that actually obstruct ways of strengthening social bonds. It calls instead for responsible stewardship and says failure to acknowledge the worth of a poor person, a human embryo, a person with disabilities makes it difficult to recognize that everything is connected (116-117).
An Integral Ecology
The Encyclical proposes an ‘integral ecology’ in the fourth chapter. It suggests an 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. In fact, nature cannot be regarded as something separate from ourselves or as a mere setting in which we live. We are part of nature, included in it and thus in constant interaction with it (139). It observes that the economic growth tends to produce predictable reactions and certain standardization with the aim of simplifying procedures and reducing costs. This suggests the need for an ‘economic ecology’ capable of appealing to a broader vision of reality. The protection of the environment is in fact ‘an integral part of the development process and cannot be considered in isolation from it’ (141). In the present condition of global society the principle of the common good immediately becomes, logically and inevitably, a summons to solidarity and a preferential option for the poorest. The notion of the common good also extends to future generations (158-159)
The Encyclical proposes an ‘integral ecology’ in the fourth chapter. It suggests an 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. In fact, nature cannot be regarded as something separate from ourselves or as a mere setting in which we live. We are part of nature, included in it and thus in constant interaction with it (139). It observes that the economic growth tends to produce predictable reactions and certain standardization with the aim of simplifying procedures and reducing costs. This suggests the need for an ‘economic ecology’ capable of appealing to a broader vision of reality. The protection of the environment is in fact ‘an integral part of the development process and cannot be considered in isolation from it’ (141). In the present condition of global society the principle of the common good immediately becomes, logically and inevitably, a summons to solidarity and a preferential option for the poorest. The notion of the common good also extends to future generations (158-159)
Approach and Action
In chapter five, Lines of Approach and Action, the Pope proposes dialogue to achieve a broad consensus on action (188). He says there is an urgent need of a true world political authority to deal with these global problems and that the environment cannot be adequately safeguarded or promoted by market forces (189-190). The encyclical challenges the claim of empirical sciences the command to provide complete explanation of life. “It cannot be maintained that empirical science provides a complete explanation of life, the interplay of all creatures and the whole of reality” (199). Any technical solution which science claims to offer will be powerless to solve the serious problems of our world if humanity loses its compass, 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).
In chapter five, Lines of Approach and Action, the Pope proposes dialogue to achieve a broad consensus on action (188). He says there is an urgent need of a true world political authority to deal with these global problems and that the environment cannot be adequately safeguarded or promoted by market forces (189-190). The encyclical challenges the claim of empirical sciences the command to provide complete explanation of life. “It cannot be maintained that empirical science provides a complete explanation of life, the interplay of all creatures and the whole of reality” (199). Any technical solution which science claims to offer will be powerless to solve the serious problems of our world if humanity loses its compass, 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).
Need of an Ecological Conversion
The sixth chapter of the encyclical is an invitation to everyone for an ecological conversion. Care for nature is part of a lifestyle which includes the capacity for living together and communion. 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. All educational sectors are involved, primarily at school, in families, in the media, in catechesis and elsewhere. According to Pope, obsession with a consumerist lifestyle, above all when few people are capable of maintaining it, can only lead to violence and mutual destruction (204). In order to battle this challenge, we have to overcome individualism, and thus we will truly be able to develop a different lifestyle and bring about significant changes in society (208).
The sixth chapter of the encyclical is an invitation to everyone for an ecological conversion. Care for nature is part of a lifestyle which includes the capacity for living together and communion. 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. All educational sectors are involved, primarily at school, in families, in the media, in catechesis and elsewhere. According to Pope, obsession with a consumerist lifestyle, above all when few people are capable of maintaining it, can only lead to violence and mutual destruction (204). In order to battle this challenge, we have to overcome individualism, and thus we will truly be able to develop a different lifestyle and bring about significant changes in society (208).
The encyclical is concluded with two prayers: The first we can share with all who believe in a God who is the all-powerful Creator, while in the other we Christians ask for inspiration to take up the commitment to creation set before us by the Gospel of Jesus (246).
Concluding Remarks (Personal)
Generally speaking, this encyclical is a reminder of an “urgent necessity to protect our common home … to bring the whole human family together to seek a sustainable and integral development ... (for) humanity still has the ability to work together in building our common home”. (13). In that way it is a document of such landmark significance that it may well become one of the most important sources of modern Catholic Social Teaching since its inception with Pope Leo XIII’s Rerum Novarum in 1891.
It’s all about relationships. As we harm the environment through destruction and abuse, we are damaging the familial relationship which exists in the nature. In doing so, we are damaging our relationship with other humans, particularly those least equipped to defend themselves: the poor and future generations and forgetting our interconnectedness with the earth and with those around and ahead of us who depend on our good stewardship of the gift of creation. It demands love, overflowing with small gestures of mutual care. It makes itself felt in every action that seeks to build a better world. Love for society and commitment to the common good are outstanding expressions of a charity which affects not only relationships between individuals but also macro-relationships, social, economic and political ones. It moves us to devise larger strategies to halt environmental degradation and to encourage a “culture of care” which permeates all of society.
Generally speaking, this encyclical is a reminder of an “urgent necessity to protect our common home … to bring the whole human family together to seek a sustainable and integral development ... (for) humanity still has the ability to work together in building our common home”. (13). In that way it is a document of such landmark significance that it may well become one of the most important sources of modern Catholic Social Teaching since its inception with Pope Leo XIII’s Rerum Novarum in 1891.
It’s all about relationships. As we harm the environment through destruction and abuse, we are damaging the familial relationship which exists in the nature. In doing so, we are damaging our relationship with other humans, particularly those least equipped to defend themselves: the poor and future generations and forgetting our interconnectedness with the earth and with those around and ahead of us who depend on our good stewardship of the gift of creation. It demands love, overflowing with small gestures of mutual care. It makes itself felt in every action that seeks to build a better world. Love for society and commitment to the common good are outstanding expressions of a charity which affects not only relationships between individuals but also macro-relationships, social, economic and political ones. It moves us to devise larger strategies to halt environmental degradation and to encourage a “culture of care” which permeates all of society.
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