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Hope for our Common Home

Pope Francis’s Laudato Si’

by Monsignor Denis Edwards

 

Every time I read Laudato Si’ I discover fresh insights into the relationship between God and the planetary community of life on Earth, our common home. Each time I find myself renewed in hope, taken by joy at the beauty of Francis’s vision, sobered by the challenges we face, and summoned again to see my life as an ecological vocation, radically committed to Earth and all its creatures.

This encyclical represents a new moment in Catholic social teaching. Since the 1980’s Pope John Paul II and Pope Benedict XVI have made important contributions that call the church and the world to an ecological conversion. But with this far more developed work of Pope Francis, the protection of God’s creation is now formally, and permanently, brought to the centre of Catholic social teaching, along with the church’s long-standing commitment to inter-human justice and peace.  In what follows, I will highlight some of what I see as key theological positions taken by Pope Francis in this document.

 

A Theology Grounded in what is Happening to our Common Home

Laudato Si’ begins with a clear-eyed discussion of what is happening to our planet. Pope Francis sees Earth as our common home, a home to be shared by humans and other creatures, a home for future generations. It is a home that we are meant to care for and protect, but one we have treated it with violence. In particular Pope Francis offers a careful analysis of major issues we face, particularly pollution and global warming, the looming crisis of fresh water, and the loss of biodiversity, along with decline in the quality of human life, breakdown of society, and global inequality.

 

The Way of Dialogue

A striking feature of Laudato Si’ is that it consistently puts into practice the way of dialogue advocated by the Second Vatican Council’s Pastoral Constitution on the Church in the Modern World. The encyclical is fully dialogical in both in its structure and its content.

Pope Francis writes: “Now, faced as we are with global deterioration, I wish to address every living person on this planet…In this encyclical, I would like to enter into dialogue with all people about our common home” (par. 3).

 

The Universal Communion of Creation

In his second chapter, Pope Francis turns to the Bible to articulate a theology of the whole of creation as one interrelated community before God. I think he offers us something new here – a new theology of the natural world. It can be seen as involving three aspects:

First: He insists that other creatures have meaning and value not simply because of their use to human beings, but in themselves. They have intrinsic value. Why? Because God is present to each of them, because God loves each of them, and because each of them have a future in God.

Second: Each creatures is a word of God to human beings. Creation is a kind of revelation, a manifestation of God, a book of God alongside the book of the Scriptures. Nature speaks a word of love to us – “Nature is filled with words of love”

Third: Human beings are part of nature, and together with other creatures we form a sublime communion in God. As St Francis has shown us other creatures are our brothers and sisters – our kin.  “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 affection with brother son, sister moon, brother river and mother earth” (par. 92). Francis tells us that the risen Christ is already present to the whole creation bringing it to its final fulfilment.

 

Integral Ecology

Integral ecology is at the centre of Pope Francis’s encyclical. Ecological commitment and commitment to our human brothers and sisters, above all the poor, are held together in one vision. These two commitments are united as aspect of the one ecological vocation. Our response the crisis we face will need to be holistic, based on a broad vision of reality that involves not only plants, animals, habitats, the atmosphere, rivers and seas, but also human beings and their culture. We find inspiration for this kind of integration in St Francis of Assisi, in his love for the poor and his love for the other creatures of the natural world.

From his very first homily as pope, Pope Francis has made this same link clearly and strongly, calling us to protect creation, and to protect our human brothers and sisters, above those who are poor and excluded. In his new encyclical he writes: “Everything is interconnected. Concern for the environment thus needs to be joined to a sincere love for our fellow human beings and an unwavering commitment to resolving the problems of society” (par. 91).

An integral ecology involves love and respect for animals and plants, but also for human history, art and architecture. Integral ecology involves protecting the cultural treasures of humanity. In a very particular way it involves respect for the cultures of indigenous peoples: “They are not merely one minority among others, but should be the principle dialogue partners, especially when large projects affecting their land are proposed. For them land is not a commodity but rather a gift from God and from their ancestors who rest there, a sacred space with which they need to interact if they are to maintain their identity and values (par. 146).

 

Political and Personal Action

Pope Francis prophetically engages political leaders in dialogue, asking them to accept responsibility for protecting the environment and calling them to support international agreements aimed at lifting people out of poverty, limiting carbon emissions, and protecting biodiversity.

But he also points to the fundamental importance of “civic and political love” at other levels, including the indispensable role of ecological education in our families and schools. He insists on the importance of embracing ways of acting, “such as avoiding the use of plastic and paper, reducing water consumptions, 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” (par. 211).

Like Pope John Paul II before him, he calls us all to an ongoing ecological conversion, to a spirituality of love and respect for other animals, and their habitats, for the land, the seas, the rivers, in the one community of life on Earth. All of this culminates in our Sunday day of rest and in the Eucharist that embraces all creation and is a source of light and motivation for our commitment to God’s creation.

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