[102] Work should be the setting for this rich personal growth, where many aspects of life enter into play: creativity, planning for the future, developing our talents, living out our values, relating to others, giving glory to God. Human beings… are also capable of rising above themselves, choosing again what is good, and making a new start… and [embarking] on new paths to authentic freedom. [17] Lecture at the Monastery of Utstein, Norway (23 June 2003). Thus, for example, drug use in affluent societies creates a continual and growing demand for products imported from poorer regions, where behaviour is corrupted, lives are destroyed, and the environment continues to deteriorate. Until greater progress is made in developing widely accessible sources of renewable energy, it is legitimate to choose the less harmful alternative or to find short-term solutions. Fraternal love can only be gratuitous; it can never be a means of repaying others for what they have done or will do for us. There are no uniform recipes, because each country or region has its own problems and limitations. We have to accept that technological products are not neutral, for they create a framework which ends up conditioning lifestyles and shaping social possibilities along the lines dictated by the interests of certain powerful groups. There is also pollution that affects everyone, caused by transport, industrial fumes, substances which contribute to the acidification of soil and water, fertilizers, insecticides, fungicides, herbicides and agrotoxins in general. In this context, talk of sustainable growth usually becomes a way of distracting attention and offering excuses. [34] JOHN PAUL II, Message for the 1990 World Day of Peace, 12: AAS 82 (1990), 154. More specifically, it calls for greater attention to local cultures when studying environmental problems, favouring a dialogue between scientific-technical language and the language of the people. [97], 121. Rather, there is a need to incorporate the history, culture and architecture of each place, thus preserving its original identity. Local legislation can be more effective, too, if agreements exist between neighbouring communities to support the same environmental policies. [10] Address to the Diplomatic Corps Accredited to the Holy See (8 January 2007): AAS 99 (2007), 73. In those countries which should be making the greatest changes in consumer habits, young people have a new ecological sensitivity and a generous spirit, and some of them are making admirable efforts to protect the environment. We fail to see the deepest roots of our present failures, which have to do with the direction, goals, meaning and social implications of technological and economic growth. Halfway measures simply delay the inevitable disaster. Nosotros, más creativos, utilizamos menos frases uniformes en longitud y composición y del hipérbaton mano a menudo echamos, justo como yo acabo de . 218. Science and technology are not neutral; from the beginning to the end of a process, various intentions and possibilities are in play and can take on distinct shapes. [87] As a result, âman seizes hold of the naked elements of both nature and human natureâ. In this way we can joyfully accept the specific gifts of another man or woman, the work of God the Creator, and find mutual enrichment. Jesus taught us this attitude when he invited us to contemplate the lilies of the field and the birds of the air, or when seeing the rich young man and knowing his restlessness, âhe looked at him with loveâ (Mk 10:21). [92] ROMANO GUARDINI, Das Ende der Neuzeit, 63 (The End of the Modern World, 55). III. Today you are alive in every creature in your risen glory. Often, politics itself is responsible for the disrepute in which it is held, on account of corruption and the failure to enact sound public policies. Even as this Encyclical was being prepared, the debate was intensifying. In whose hands does all this power lie, or will it eventually end up? About the Platform. The Creator does not abandon us; he never forsakes his loving plan or repents of having created us. The failure of global summits on the environment make it plain that our politics are subject to technology and finance. Some countries are gradually making significant progress, developing more effective controls and working to combat corruption. We know that technology based on the use of highly polluting fossil fuels â especially coal, but also oil and, to a lesser degree, gas â needs to be progressively replaced without delay. A wholesome social life can light up a seemingly undesirable environment. -El poder para salvar el planeta descansa en . When nature is viewed solely as a source of profit and gain, this has serious consequences for society. He is spirit and will, but also natureâ. The best way to restore men and women to their rightful place, putting an end to their claim to absolute dominion over the earth, is to speak once more of the figure of a Father who creates and who alone owns the world. Jesus lived in full harmony with creation, and others were amazed: âWhat sort of man is this, that even the winds and the sea obey him?â (Mt 8:27). [7] Authentic human development has a moral character. What happens with politics? [171] Cf. It absorbs the language and values of ecology into the categories of finance and technocracy, and the social and environmental responsibility of businesses often gets reduced to a series of marketing and image-enhancing measures. Here I would state once more that the Church does not presume to settle scientific questions or to replace politics. In the family we receive an integral education, which enables us to grow harmoniously in personal maturity. (#205) A change in lifestyle could bring healthy pressure to . It is also true that political realism may call for transitional measures and technologies, so long as these are accompanied by the gradual framing and acceptance of binding commitments. [93] JOHN PAUL II, Encyclical Letter Centesimus Annus (1 May 1991), 38: AAS 83 (1991), 841. Once the human being declares independence from reality and behaves with absolute dominion, the very foundations of our life begin to crumble, for âinstead of carrying out his role as a cooperator with God in the work of creation, man sets himself up in place of God and thus ends up provoking a rebellion on the part of natureâ.[95]. Fresh drinking water is an issue of primary importance, since it is indispensable for human life and for supporting terrestrial and aquatic ecosystems. 196. This does not mean being opposed to any technological innovations which can bring about an improvement in the quality of life. The Sacraments are a privileged way in which nature is taken up by God to become a means of mediating supernatural life. 176. [33] Apostolic Exhortation Evangelii Gaudium (24 November 2013), 56: AAS 105 (2013), 1043. The work of dominating the world calls for a union of skills and a unity of achievement that can only grow from quite a different attitudeâ. While human intervention on plants and animals is permissible when it pertains to the necessities of human life, the Catechism of the Catholic Church teaches that experimentation on animals is morally acceptable only âif it remains within reasonable limits [and] contributes to caring for or saving human livesâ. 24. Technology, which, linked to business interests, is presented as the only way of solving these problems, in fact proves incapable of seeing the mysterious network of relations between things and so sometimes solves one problem only to create others. Ecological education can take place in a variety of settings: at school, in families, in the media, in catechesis and elsewhere. Hacia una nueva racionalidad, Buenos Aires, 1993, 225-230. 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. Following a period of irrational confidence in progress and human abilities, some sectors of society are now adopting a more critical approach. Such sobriety, when lived freely and consciously, is liberating. THOMAS OF CELANO, The Remembrance of the Desire of a Soul, II, 124, 165, in Francis of Assisi: Early Documents, vol. 220. Yet all is not lost. [81] JOHN PAUL II, Address to Scientists and Representatives of the United Nations University, Hiroshima (25 February 1981), 3: AAS 73 (1981), 422. It is also a continuing revelation of the divineâ. de Myst. In the meantime, economic powers continue to justify the current global system where priority tends to be given to speculation and the pursuit of financial gain, which fail to take the context into account, let alone the effects on human dignity and the natural environment. In different ways, developing countries, where the most important reserves of the biosphere are found, continue to fuel the development of richer countries at the cost of their own present and future. These attitudes also attune us to the moral imperative of assessing the impact of our every action and personal decision on the world around us. Time and space are not independent of one another, and not even atoms or subatomic particles can be considered in isolation. He loved, and was deeply loved for his joy, his generous self-giving, his openheartedness. We have no such right. GERMAN BISHOPSâ CONFERENCE, Commission for Social Issues, Der Klimawandel: Brennpunkt globaler, intergenerationeller und ökologischer Gerechtigkeit (September 2006), 28-30. Laudato si' (em português: 'Louvado sejas'; subtítulo: "sobre o cuidado da casa comum") é uma encíclica do Papa Francisco, na qual o pontífice critica o consumismo e o desenvolvimento irresponsável e faz um apelo à mudança e à unificação global para combater a degradação ambiental e as alterações climáticas.A encíclica foi publicada oficialmente em 18 de junho de 2015 [1] e é . Anyone who has grown up in the hills or used to sit by the spring to drink, or played outdoors in the neighbourhood square; going back to these places is a chance to recover something of their true selves. 138. Raniero Cantalamessa, Pope Francis. I ask all believers to return to this beautiful and meaningful custom. We read in the Gospel that Jesus says of the birds of the air that ânot one of them is forgotten before Godâ (Lk 12:6). Large cities dependent on significant supplies of water have experienced periods of shortage, and at critical moments these have not always been administered with sufficient oversight and impartiality. Then too, there is the recognition that God created the world, writing into it an order and a dynamism that human beings have no right to ignore. The outcome may be a decision not to proceed with a given project, to modify it or to consider alternative proposals. It is clearly inconsistent to combat trafficking in endangered species while remaining completely indifferent to human trafficking, unconcerned about the poor, or undertaking to destroy another human being deemed unwanted. Such unhealthy dualisms, nonetheless, left a mark on certain Christian thinkers in the course of history and disfigured the Gospel. 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 the Father of all, and as a reality illuminated by the love which calls us together into universal communion. We are the beneficiaries of two centuries of enormous waves of change: steam engines, railways, the telegraph, electricity, automobiles, aeroplanes, chemical industries, modern medicine, information technology and, more recently, the digital revolution, robotics, biotechnologies and nanotechnologies. We are faced with an educational challenge. "We can once more broaden our vision. 72. Obsession with a consumerist lifestyle, above all when few people are capable of maintaining it, can only lead to violence and mutual destruction. As often occurs in periods of deep crisis which require bold decisions, we are tempted to think that what is happening is not entirely clear. The Conference of the United Nations on Sustainable Development, âRio+20â (Rio de Janeiro 2012), issued a wide-ranging but ineffectual outcome document. Regrettably, many efforts to seek concrete solutions to the environmental crisis have proved ineffective, not only because of powerful opposition but also because of a more general lack of interest. We lack an awareness of our common origin, of our mutual belonging, and of a future to be shared with everyone. Outside the Catholic Church, other Churches and Christian communities â and other religions as well â have expressed deep concern and offered valuable reflections on issues which all of us find disturbing. This sister now cries out to us because of the harm we have inflicted on her by our irresponsible use and abuse of the goods with which God has endowed her. To ensure economic freedom from which all can effectively benefit, restraints occasionally have to be imposed on those possessing greater resources and financial power. [26] BOLIVIAN BISHOPSâ CONFERENCE, Pastoral Letter on the Environment and Human Development in Bolivia El universo, don de Dios para la vida (23 March 2012), 17. LAUDATO SI' OF THE HOLY FATHER FRANCIS ON CARE FOR OUR COMMON HOME . I will begin by briefly reviewing several aspects of the present ecological crisis, with the aim of drawing on the results of the best scientific research available today, letting them touch us deeply and provide a concrete foundation for the ethical and spiritual itinerary that follows. "Há um consenso científico muito consistente, indicando que estamos perante um preocupante aquecimento do sistema climático. There can be no ecology without an adequate anthropology. 159. The culture of consumerism, which prioritizes short-term gain and private interest, can make it easy to rubber-stamp authorizations or to conceal information. Society, through non-governmental organizations and intermediate groups, must put pressure on governments to develop more rigorous regulations, procedures and controls. She is the Woman, âclothed in the sun, with the moon under her feet, and on her head a crown of twelve starsâ (Rev 12:1). How then can we possibly mistreat them or cause them harm? People take sick, for example, from breathing high levels of smoke from fuels used in cooking or heating. 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. [156] BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009) 2: AAS 101 (2009), 642. [40] Cf. Discussions are needed in which all those directly or indirectly affected (farmers, consumers, civil authorities, scientists, seed producers, people living near fumigated fields, and others) can make known their problems and concerns, and have access to adequate and reliable information in order to make decisions for the common good, present and future. 71. Ongoing research should also give us a better understanding of how different creatures relate to one another in making up the larger units which today we term âecosystemsâ. 119. Some studies warn that an acute water shortage may occur within a few decades unless urgent action is taken. 192. According to the Bible, these three vital relationships have been broken, both outwardly and within us. The laws found in the Bible dwell on relationships, not only among individuals but also with other living beings. Since the world has been given to us, we can no longer view reality in a purely utilitarian way, in which efficiency and productivity are entirely geared to our individual benefit. It is not a matter of tearing down and building new cities, supposedly more respectful of the environment yet not always more attractive to live in. I am well aware that in the areas of politics and philosophy there are those who firmly reject the idea of a Creator, or consider it irrelevant, and consequently dismiss as irrational the rich contribution which religions can make towards an integral ecology and the full development of humanity. The same mindset which stands in the way of making radical decisions to reverse the trend of global warming also stands in the way of achieving the goal of eliminating poverty. This simple example shows that, while the existing world order proves powerless to assume its responsibilities, local individuals and groups can make a real difference. Among positive experiences in this regard, we might mention, for example, the Basel Convention on hazardous wastes, with its system of reporting, standards and controls. The feeling of asphyxiation brought on by densely populated residential areas is countered if close and warm relationships develop, if communities are created, if the limitations of the environment are compensated for in the interior of each person who feels held within a network of solidarity and belonging. 154. Moreover, the goals of this rapid and constant change are not necessarily geared to the common good or to integral and sustainable human development. If politics shows itself incapable of breaking such a perverse logic, and remains caught up in inconsequential discussions, we will continue to avoid facing the major problems of humanity. What will it accomplish? "There can be no ecology without an adequate anthropology. In calling to mind the figure of Saint Francis of Assisi, we come to realize that a healthy relationship with creation is one dimension of overall personal conversion, which entails the recognition of our errors, sins, faults and failures, and leads to heartfelt repentance and desire to change. 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, simply making efforts to reduce some of the negative impacts of climate change. [41] Catechism of the Catholic Church, 2416. 75. 99. Pope Francis calls the Church and the world to acknowledge the urgency . This subject makes every effort to establish the scientific and experimental method, which in itself is already a technique of possession, mastery and transformation. All of this shows the urgent need for us to move forward in a bold cultural revolution. 140. The violence present in our hearts, wounded by sin, is also reflected in the symptoms of sickness evident in the soil, in the water, in the air and in all forms of life. Laudato si' Chair - Brasil; 01/01/2021. These settings influence the way we think, feel and act. This is the way human beings contrive to feed their self-destructive vices: trying not to see them, trying not to acknowledge them, delaying the important decisions and pretending that nothing will happen. The Aparecida Document urges that âthe interests of economic groups which irrationally demolish sources of life should not prevail in dealing with natural resourcesâ. Lonely valleys are quiet, pleasant, cool, shady and flowing with fresh water; in the variety of their groves and in the sweet song of the birds, they afford abundant recreation and delight to the senses, and in their solitude and silence, they refresh us and give rest. Can we hope, then, that in such cases, legislation and regulations dealing with the environment will really prove effective? 1. These would include favouring forms of industrial production with maximum energy efficiency and diminished use of raw materials, removing from the market products which are less energy efficient or more polluting, improving transport systems, and encouraging the construction and repair of buildings aimed at reducing their energy consumption and levels of pollution. 186-201: AAS 105 (2013), 1098-1105. It is no longer enough, then, simply to state that we should be concerned for future generations. Underlying the principle of the common good is respect for the human person as such, endowed with basic and inalienable rights ordered to his or her integral development. 78. So, before considering how faith brings new incentives and requirements with regard to the world of which we are a part, I will briefly turn to what is happening to our common home. 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: âAh Lord God! For example, changes in climate, to which animals and plants cannot adapt, lead them to migrate; this in turn affects the livelihood of the poor, who are then forced to leave their homes, with great uncertainty for their future and that of their children. Some countries have made considerable progress, although it is far from constituting a significant proportion. Nor are mutations caused by human intervention a modern phenomenon. 213. Elbert Hubbard. It is important that the different parts of a city be well integrated and that those who live there have a sense of the whole, rather than being confined to one neighbourhood and failing to see the larger city as space which they share with others. Here I want to recognize, encourage and thank all those striving in countless ways to guarantee the protection of the home which we share. 32. [57] JOHN PAUL II, Catechesis (26 January 2000), 5: Insegnamenti 23/1 (2000), 123. Learn how you and your community can bring Laudato Si' to life and create change ahead of COP15 and COP26. More than in ideas or concepts as such, I am interested in how such a spirituality can motivate us to a more passionate concern for the protection of our world. [22] All of us can cooperate as instruments of God for the care of creation, each according to his or her own culture, experience, involvements and talents. The extreme poverty experienced in areas lacking harmony, open spaces or potential for integration, can lead to incidents of brutality and to exploitation by criminal organizations. Consequently the most one can expect is superficial rhetoric, sporadic acts of philanthropy and perfunctory expressions of concern for the environment, whereas any genuine attempt by groups within society to introduce change is viewed as a nuisance based on romantic illusions or an obstacle to be circumvented. At the other extreme are those who view men and women and all their interventions as no more than a threat, jeopardizing the global ecosystem, and consequently the presence of human beings on the planet should be reduced and all forms of intervention prohibited. It can also produce art and enable men and women immersed in the material world to âleapâ into the world of beauty. [105] To stop investing in people, in order to gain greater short-term financial gain, is bad business for society. At her side in the Holy Family of Nazareth, stands the figure of Saint Joseph. We need to reflect on our accountability before those who will have to endure the dire consequences. [61] Hence we need to grasp the variety of things in their multiple relationships. Now, faced as we are with global environmental deterioration, I wish to address every person living on this planet. The earth, our home, is beginning to look more and more like an immense pile of filth. Laudato si, o mi signore (altitalienisch „Sei gelobt, mein Herr") ist ein Neues Geistliches Lied, das im letzten Viertel des 20. Awaken our praise and thankfulness for every being that you have made. It is in the Eucharist that all that has been created finds its greatest exaltation. Men and women have constantly intervened in nature, but for a long time this meant being in tune with and respecting the possibilities offered by the things themselves. It becomes almost impossible to accept the limits imposed by reality. This sentiment finds magnificent expression in the hymn of Saint Francis of Assisi: Praised be you, my Lord, with all your creatures, especially Sir Brother Sun, who is the day and through whom you give us light. [135] Message for the 2010 World Day of Peace, 9: AAS 102 (2010), 46. Amen. The poor and the earth are crying out. We have too many means and only a few insubstantial ends. But we should be particularly indignant at the enormous inequalities in our midst, whereby we continue to tolerate some considering themselves more worthy than others. NATIONAL CONFERENCE OF THE BISHOPS OF BRAZIL, A Igreja e a Questão Ecológica, 1992, 53-54. [4] Subsequently, he would call for a global ecological conversion. THE GLOBALIZATION OF THE TECHNOCRATIC PARADIGM, 106. 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. 110. Doomsday predictions can no longer be met with irony or disdain. There are no frontiers or barriers, political or social, behind which we can hide, still less is there room for the globalization of indifference. Who can deny the beauty of an aircraft or a skyscraper? Yet only when âthe economic and social costs of using up shared environmental resources are recognized with transparency and fully borne by those who incur them, not by other peoples or future generationsâ,[138] can those actions be considered ethical. Nonetheless, I wish to insist that love always proves more powerful. Some countries have areas rich in water while others endure drastic scarcity. Parents can be prone to impulsive and wasteful consumption, which then affects their children who find it increasingly difficult to acquire a home of their own and build a family. To give just one striking example, I would mention the statements made by the beloved Ecumenical Patriarch Bartholomew, with whom we share the hope of full ecclesial communion. Now, by contrast, we are the ones to lay our hands on things, attempting to extract everything possible from them while frequently ignoring or forgetting the reality in front of us. There has been a tragic rise in the number of migrants seeking to flee from the growing poverty caused by environmental degradation. [59], 86. [81] The modification of nature for useful purposes has distinguished the human family from the beginning; technology itself âexpresses the inner tension that impels man gradually to overcome material limitationsâ. Just as the different aspects of the planet â physical, chemical and biological â are interrelated, so too living species are part of a network which we will never fully explore and understand. Yet it must also be recognized that nuclear energy, biotechnology, information technology, knowledge of our DNA, and many other abilities which we have acquired, have given us tremendous power. What are the risks? Man does not create himself. 40. Includes an opening reflection on "Our Father" through the lens of Laudato Si'. Often a vicious circle results, as human intervention to resolve a problem further aggravates the situation. [16], 9. The universe unfolds in God, who fills it completely. Many cars, used by one or more people, circulate in cities, causing traffic congestion, raising the level of pollution, and consuming enormous quantities of non-renewable energy. 212. It cannot be emphasized enough how everything is interconnected. We are always capable of going out of ourselves towards the other. It is also the mindset of those who say: Let us allow the invisible forces of the market to regulate the economy, and consider their impact on society and nature as collateral damage. 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. In it, the pope critiques consumerism and irresponsible development, laments environmental degradation and global warming, and calls all people of the world to take "swift and unified global action.". [31] UNITED STATES CONFERENCE OF CATHOLIC BISHOPS, Global Climate Change: A Plea for Dialogue, Prudence and the Common Good (15 June 2001). [128] The costs of this would be low, compared to the risks of climate change. [66] This is not to forget that there is an infinite distance between God and the things of this world, which do not possess his fullness. The principle of the maximization of profits, frequently isolated from other considerations, reflects a misunderstanding of the very concept of the economy. Fill us with peace, that we may live as brothers and sisters, harming no one. 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 to all beings. Should we not pause and consider this? "LAUDATO SI', mi' Signore" - "Praise be to you, my Lord". We make every effort to adapt to our environment, but when it is disorderly, chaotic or saturated with noise and ugliness, such overstimulation makes it difficult to find ourselves integrated and happy. Dalam ensiklik ini Paus mengritik konsumerisme dan pembangunan yang tak terkendali, menyesalkan terjadinya kerusakan lingkungan dan pemanasan global, serta mengajak semua orang di . 227. A Christian prayer in union with creation. [123] Cf. Human beings must intervene when a geosystem reaches a critical state. 109. 216. And yet, when there is a general breakdown in the exercise of a certain virtue in personal and social life, it ends up causing a number of imbalances, including environmental ones. The Bible teaches that every man and woman is created out of love and made in Godâs image and likeness (cf. People may well have a growing ecological sensitivity but it has not succeeded in changing their harmful habits of consumption which, rather than decreasing, appear to be growing all the more. [159] The ideal is not only to pass from the exterior to the interior to discover the action of God in the soul, but also to discover God in all things. Yet we can once more broaden our vision. Care for nature is part of a lifestyle which includes the capacity for living together and communion. The issue is one which dramatically affects us, for it has to do with the ultimate meaning of our earthly sojourn. Underlying every form of work is a concept of the relationship which we can and must have with what is other than ourselves. Developing countries which have the most important reserves on earth "continue to fuel the development . It becomes difficult to pause and recover depth in life. The Psalms frequently exhort us to praise God the Creator, âwho spread out the earth on the waters, for his steadfast love endures for everâ (Ps 136:6). Greeting to the Staff of FAO (20 November 2014): AAS 106 (2014), 985. We see this in the crisis of family and social ties and the difficulties of recognizing the other. I urgently appeal, then, for a new dialogue about how we are shaping the future of our planet. Saint Basil the Great described the Creator as âgoodness without measureâ,[44] while Dante Alighieri spoke of âthe love which moves the sun and the starsâ. Injustice is not invincible. [67] Apostolic Exhortation Evangelii Gaudium (24 November 2013), 215: AAS 105 (2013), 1109. While continuing to admire its grandeur and immensity, it no longer saw nature as divine. Laudato Si' é uma encíclica do Papa Francisco publicada em maio de 2015. Real relationships with others, with all the challenges they entail, now tend to be replaced by a type of internet communication which enables us to choose or eliminate relationships at whim, thus giving rise to a new type of contrived emotion which has more to do with devices and displays than with other people and with nature. We need only recall how ecosystems interact in dispersing carbon dioxide, purifying water, controlling illnesses and epidemics, forming soil, breaking down waste, and in many other ways which we overlook or simply do not know about. I will then attempt to get to the roots of the present situation, so as to consider not only its symptoms but also its deepest causes. In my Apostolic Exhortation Evangelii Gaudium, I wrote to all the members of the Church with the aim of encouraging ongoing missionary renewal. [37] Saint John Paul II stated that the special love of the Creator for each human being âconfers upon him or her an infinite dignityâ. 166. A misguided anthropocentrism leads to a misguided lifestyle. They came forth from your all-powerful hand; they are yours, filled with your presence and your tender love. 34. But we need only take a frank look at the facts to see that our common home is falling into serious disrepair. [147], 207. The quality of life in cities has much to do with systems of transport, which are often a source of much suffering for those who use them. We may well be leaving to coming generations debris, desolation and filth. We lack leadership capable of striking out on new paths and meeting the needs of the present with concern for all and without prejudice towards coming generations. Frequently, we find beautiful and carefully manicured green spaces in so-called âsaferâ areas of cities, but not in the more hidden areas where the disposable of society live. Our freedom fades when it is handed over to the blind forces of the unconscious, of immediate needs, of self-interest, and of violence. [98] Cf. He is capable of self-knowledge, of self-possession and of freely giving himself and entering into communion with other personsâ. 165. 2. The misuse of creation begins when we no longer recognize any higher instance than ourselves, when we see nothing else but ourselvesâ.[13]. Addressed to the Whole World. 143. How can we not feel gratitude and appreciation for this progress, especially in the fields of medicine, engineering and communications? An interdependent world not only makes us more conscious of the negative effects of certain lifestyles and models of production and consumption which affect us all; more importantly, it motivates us to ensure that solutions are proposed from a global perspective, and not simply to defend the interests of a few countries. 1. [75] Homily at Mass for Farmers, Recife, Brazil (7 July 1980): AAS 72 (1980): AAS 72 (1980), 926. [111] Message for the 1990 World Day of Peace, 7: AAS 82 (1990), 151. As Benedict XVI has affirmed in continuity with the social teaching of the Church: âTo manage the global economy; to revive economies hit by the crisis; to avoid any deterioration of the present crisis and the greater imbalances that would result; to bring about integral and timely disarmament, food security and peace; to guarantee the protection of the environment and to regulate migration: for all this, there is urgent need of a true world political authority, as my predecessor Blessed John XXIII indicated some years agoâ. The effects of the present imbalance can only be reduced by our decisive action, here and now. Rather, all creatures are moving forward with us and through us towards a common point of arrival, which is God, in that transcendent fullness where the risen Christ embraces and illumines all things. We all know that it is not possible to sustain the present level of consumption in developed countries and wealthier sectors of society, where the habit of wasting and discarding has reached unprecedented levels. 11, art. For this same reason, in both urban and rural settings, it is helpful to set aside some places which can be preserved and protected from constant changes brought by human intervention. What is needed is a politics which is far-sighted and capable of a new, integral and interdisciplinary approach to handling the different aspects of the crisis. The problem is aggravated by a model of development based on the intensive use of fossil fuels, which is at the heart of the worldwide energy system. Viable future scenarios will have to be generated between these extremes, since there is no one path to a solution. Frequently, when certain species are exploited commercially, little attention is paid to studying their reproductive patterns in order to prevent their depletion and the consequent imbalance of the ecosystem. Because even when it is celebrated on the humble altar of a country church, the Eucharist is always in some way celebrated on the altar of the worldâ. Este jueves, el Papa Francisco ha publicado su última encíclica 'Laudato Si' (Alabado Sea) que clama, por mi primera vez en este tipo . The technological paradigm has become so dominant that it would be difficult to do without its resources and even more difficult to utilize them without being dominated by their internal logic. The ultimate destiny of the universe is in the fullness of God, which has already been attained by the risen Christ, the measure of the maturity of all things. ), Irrupción del pobre y quehacer filosófico. [122] SECOND VATICAN ECUMENICAL COUNCIL, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 26. Although the post-industrial period may well be remembered as one of the most irresponsible in history, nonetheless there is reason to hope that humanity at the dawn of the twenty-first century will be remembered for having generously shouldered its grave responsibilities.
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