It only took me a few weeks but I finally finished Laudato Si, the new encyclical by Pope Francis. Newborn, four other children…they can make it so it takes a while to read something, you know? But there is so much about it that I love and so much about it that has been ignored by media of all perspectives that I had to write on it, if only for my own sake. There are parts to rile every political leaning, which makes me all the more certain that it's inspired by that someone Else who often did the same thing. The idea that this is a writing solely concerned with global warming or even just environmental protection is ridiculous and an affront to the wisdom contained within. The encyclical contains the posits of an integrated Theology that seeks to recognize the natural order of creation, the incredible design of the universe, and the Christian (indeed, human) response to it all. According to the Holy Father, how we respond to creation is a direct reflection of our dignity as human beings and will influence our souls and the relationships we have with our fellow humans.
The first portion of the encyclical addresses a lot of very specific concerns within the natural environment but within those parts and continued in the rest of the document is the reason behind our concern and the spirituality that must integrate our care for the natural world. I found it absolutely beautiful and very much needed. It's easy to fall into different political camps when it comes to issues he addressees but he clearly challenges that tendency and charges Christians, and all of humanity, to think beyond political or financial ideologies and embrace a respect for and order of creation that places the common good above our own personal inclinations. It's very easy for us to forget that the Holy Father writes for the whole world, not just those of us living in safe suburban neighborhoods who are often shielded from the issues he addresses. I found parts challenging, parts inspiring, parts motivating, and parts validating.
I put together a list of quotes, my quotes of awesome, that struck me or I found especially poignant or relevant given the media's mistreatment of the document. This admittedly very long list was whittled down from one that was even longer, if that gives you any perspective of how much there was to digest in this writing. I would definitely encourage anyone trying to grow in their active living of the Christian life to read his words carefully and with an open heart to how we can all apply this teaching more fully in our personal lives.
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(FYI, any bold text is my own emphasis.)
If we approach
nature and the environment without this openness to awe and wonder, if we no
longer speak the language of fraternity and beauty in our relationship with the
world, our attitude will be that of masters, consumers, ruthless exploiters,
unable to set limits on their immediate needs. By contrast, if we feel
intimately united with all that exists, then sobriety and care will well up
spontaneously. The poverty and austerity of Saint Francis were no mere veneer
of asceticism, but something much more radical: a refusal to turn reality into
an object simply to be used and controlled. 11
Because all creatures are
connected, each must be cherished with love and respect, for all of us as
living creatures are dependent on one another. Each area is responsible for the
care of this family. 42
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. Today’s media do enable us to communicate and to share our knowledge
and affections. Yet at times they also shield us from direct contact with the
pain, the fears and the joys of others and the complexity of their personal
experiences. For this reason, we should be concerned that, alongside the
exciting possibilities offered by these media, a deep and melancholic
dissatisfaction with interpersonal relations, or a harmful sense of isolation,
can also arise. 47
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
It is foreseeable
that, once certain resources have been depleted, the scene will be set for new
wars, albeit under the guise of noble claims. 57
Superficially,
apart from a few obvious signs of pollution and deterioration, things do not
look that serious, and the planet could continue as it is for some time. Such
evasiveness serves as a licence to carrying on with our present lifestyles and
models of production and consumption. 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. 59
On many concrete
questions, the Church has no reason to offer a definitive opinion; she knows
that honest debate must be encouraged among experts, while respecting divergent
views. 61
The God who
created the universe out of nothing can also intervene in this world and
overcome every form of evil. Injustice is not invincible. 74
Our insistence
that each human being is an image of God should not make us overlook the fact
that each creature has its own purpose. None is superfluous. The entire
material universe speaks of God’s love, his boundless affection for us. 84
At times we see an
obsession with denying any pre-eminence to the human person; more zeal is shown
in protecting other species than in defending the dignity which all human
beings share in equal measure. Certainly, we should be concerned lest other
living beings be treated irresponsibly. 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. 90
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. 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. 91
It follows that
our indifference or cruelty towards fellow creatures of this world sooner or
later affects the treatment we mete out to other human beings. We have only one
heart, and the same wretchedness which leads us to mistreat an animal will not
be long in showing itself in our relationships with other people. Every act of
cruelty towards any creature is “contrary to human dignity”. 92
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. Decisions which may
seem purely instrumental are in reality decisions about the kind of society we
want to build. 107
This is not
to reject the possibilities which technology continues to offer us. But
humanity has changed profoundly, and the accumulation of constant novelties
exalts a superficiality which pulls us in one direction. It becomes difficult
to pause and recover depth in life...Let us refuse to resign ourselves to this, and continue to
wonder about the purpose and meaning of everything. Otherwise we would simply
legitimate the present situation and need new forms of escapism to help us
endure the emptiness. 113
There
can be no renewal of our relationship with nature without a renewal of humanity
itself. 118
Our
relationship with the environment can never be isolated from our relationship
with others and with God. 119
Since
everything is interrelated, concern for the protection of nature is also
incompatible with the justification of abortion. How can we genuinely teach the
importance of concern for other vulnerable beings, however troublesome or
inconvenient they may be, if we fail to protect a human embryo, even when its
presence is uncomfortable and creates difficulties? 120
Work is a
necessity, part of the meaning of life on this earth, a path to growth, human
development and personal fulfilment. Helping the poor financially must always
be a provisional solution in the face of pressing needs. The broader objective
should always be to allow them a dignified life through work. 128
Business is
a noble vocation, directed to producing wealth and improving our world. It can
be a fruitful source of prosperity for the areas in which it operates,
especially if it sees the creation of jobs as an essential part of its service
to the common good. 129
It is
troubling that, when some ecological movements defend the integrity of the
environment, rightly demanding that certain limits be imposed on scientific
research, they sometimes fail to apply those same principles to human life.
There is a tendency to justify transgressing all boundaries when
experimentation is carried out on living human embryos. We forget that the
inalienable worth of a human being transcends his or her degree of development.
136
The
disappearance of a culture can be just as serious, or even more serious, than
the disappearance of a species of plant or animal. 145
In our
rooms, our homes, our workplaces and neighbourhoods, we use our environment as
a way of expressing our identity. 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. 147
Learning to
accept our body, to care for it and to respect its fullest meaning, is an
essential element of any genuine human ecology. Also, valuing one’s own body in
its femininity or masculinity is necessary if I am going to be able to
recognize myself in an encounter with someone who is different. 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. It is not a healthy attitude which
would seek “to cancel out sexual difference because it no longer knows how to confront
it”. 155
Men and
women of our postmodern world run the risk of rampant individualism, and many
problems of society are connected with today’s self-centred culture of instant
gratification. We see this in the crisis of family and social ties and the
difficulties of recognizing the other. 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. 162
While the existing
world order proves powerless to assume its responsibilities, local individuals
and groups can make a real difference. They are able to instill a greater sense
of responsibility, a strong sense of community, a readiness to protect others,
a spirit of creativity and a deep love for the land. 179
There are
certain environmental issues where it is not easy to achieve a broad consensus.
Here I would state once more that the Church does not presume to settle
scientific questions or to replace politics. But I am concerned to encourage an
honest and open debate so that particular interests or ideologies will not
prejudice the common good. 188
A
technological and economic development which does not leave in its wake a
better world and an integrally higher quality of life cannot be considered
progress. 194
The emptier
a person’s heart is, the more he or she needs things to buy, own and consume.
It becomes almost impossible to accept the limits imposed by reality. 204
Human
beings, while capable of the worst, are also capable of rising above
themselves, choosing again what is good, and making a new start, despite their
mental and social conditioning. We are able to take an honest look at
ourselves, to acknowledge our deep dissatisfaction, and to embark on new paths
to authentic freedom. No system can completely suppress our openness to what is
good, true and beautiful, or our God-given ability to respond to his grace at
work deep in our hearts. I appeal to everyone throughout the world not to
forget this dignity which is ours. 205
Reusing
something instead of immediately discarding it, when done for the right
reasons, can be an act of love which expresses our own dignity. 211
In the
family we first learn how to show love and respect for life; we are taught the
proper use of things, order and cleanliness, respect for the local ecosystem
and care for all creatures. In the family we receive an integral education,
which enables us to grow harmoniously in personal maturity. In the family we learn
to ask without demanding, to say “thank you” as an expression of genuine
gratitude for what we have been given, to control our aggressivity and greed,
and to ask forgiveness when we have caused harm. These simple gestures of
heartfelt courtesy help to create a culture of shared life and respect for our
surroundings. 213
Here, I
would like to offer Christians a few suggestions for an ecological spirituality
grounded in the convictions of our faith, since the teachings of the Gospel
have direct consequences for our way of thinking, feeling and living. 216
The
ecological crisis is also a summons to profound interior conversion. It must be
said that some committed and prayerful Christians, with the excuse of realism
and pragmatism, tend to ridicule expressions of concern for the environment.
Others are passive; they choose not to change their habits and thus become
inconsistent. So what they all need is an “ecological conversion”, whereby the
effects of their encounter with Jesus Christ become evident in their
relationship with the world around them. Living our vocation to be protectors
of God’s handiwork is essential to a life of virtue; it is not an optional or a
secondary aspect of our Christian experience. 217
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. 221
Those who
enjoy more and live better each moment are those who have given up dipping here
and there, always on the look-out for what they do not have. They experience
what it means to appreciate each person and each thing, learning familiarity
with the simplest things and how to enjoy them. So they are able to shed
unsatisfied needs, reducing their obsessiveness and weariness. 223
Inner peace
is closely related to care for ecology and for the common good because, lived
out authentically, it is reflected in a balanced lifestyle together with a
capacity for wonder which takes us to a deeper understanding of life. 225
One
expression of this attitude is when we stop and give thanks to God before and
after meals. I ask all believers to return to this beautiful and meaningful
custom. That moment of blessing, however brief, reminds us of our dependence on
God for life; it strengthens our feeling of gratitude for the gifts of
creation; it acknowledges those who by their labours provide us with these
goods; and it reaffirms our solidarity with those in greatest need. 227
Saint
Therese of Lisieux invites us to practise the little way of love, not to miss
out on a kind word, a smile or any small gesture which sows peace and
friendship. An integral ecology is also made up of simple daily gestures which
break with the logic of violence, exploitation and selfishness. 230
Along with the importance of little everyday gestures, social love
moves us to devise larger strategies to halt environmental degradation and to
encourage a “culture of care” which permeates all of society. When we feel that
God is calling us to intervene with others in these social dynamics, we should
realize that this too is part of our spirituality, which is an exercise of
charity and, as such, matures and sanctifies us. 231
The Sacraments
are a privileged way in which nature is taken up by God to become a means of
mediating supernatural life. Through our worship of God, we are invited to
embrace the world on a different plane. 235
It is in
the Eucharist that all that has been created finds its greatest exaltation.
Grace, which tends to manifest itself tangibly, found unsurpassable expression
when God himself became man and gave himself as food for his creatures…Joined
to the incarnate Son, present in the Eucharist, the whole cosmos gives thanks
to God. Indeed the Eucharist is itself an act of cosmic love: “Yes, cosmic!
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 world”. The
Eucharist joins heaven and earth; it embraces and penetrates all creation. 236
Rest opens
our eyes to the larger picture and gives us renewed sensitivity to the rights
of others. And so the day of rest, centred on the Eucharist, sheds it light on
the whole week, and motivates us to greater concern for nature and the poor. 237
The human
person grows more, matures more and is sanctified more to the extent that he or
she enters into relationships, going out from themselves to live in communion
with God, with others and with all creatures. In this way, they make their own
that trinitarian dynamism which God imprinted in them when they were created. 240
At the end,
we will find ourselves face to face with the infinite beauty of God (cf. 1 Cor
13:12), and be able to read with admiration and happiness the mystery of the
universe, which with us will share in unending plenitude. 243
In the
meantime, we come together to take charge of this home which has been entrusted
to us, knowing that all the good which exists here will be taken up into the
heavenly feast. 244
(Pope Francis photos available through creative commons license.)
Wow, I feel like I read the entire encyclical! I'm certain it speaks to each person in a very personal way, but this quote you emphasized, "For this reason, we should be concerned that, alongside the exciting possibilities offered by these media, a deep and melancholic dissatisfaction with interpersonal relations, or a harmful sense of isolation, can also arise" really spoke to me.
ReplyDeleteThe day that the current president was elected the firsts time, a friend of almost 20 years emailed me (emailed me!) to tell me that she was pro-choice (I never had any idea, but assumed as she is Catholic that she was pro-life -- unsafe assumption) and could no longer be my friend and I was "too" pro-life.
Technology can be great, but there is definitely a time and a place for it. That is one lesson I am trying hard to teach my children. It is never ok to hide behind a device and say something that needs to be spoken personally. It's too easy to take the coward's way out and say something one would never say face to face.
I also noticed, at my son's wedding recently, how much I had missed hugs and kisses from people I "chat" with on the internet or through texting. We need to touch each other and talk face to face.
Thank you for posting this -- the encyclical definitely said a lot more than was reported in even Catholic media.
Yes! I found that passage really compelling! Especially the "contrived emotion" that we all kind of play into online. There is nothing like the completely human in-person relationship. The internet is good for starting that or for lesser forms of socialization but to remember that it is not where it should end…that takes intention and effort.
DeleteThank you so much for sharing all this! I am not the type of person to ever sit down and read this whole document, but I could definitely get the gist of it from these quotes. :)
ReplyDeleteYou're welcome! There's definitely a whole lot more in there but I'm glad this can help.
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