[69] We can hardly consider ourselves to be fully loving if we disregard any aspect of reality: “Peace, justice and the preservation of creation are three absolutely interconnected themes, which cannot be separated and treated individually without once again falling into reductionism”. If architecture reflects the spirit of an age, our megastructures and drab apartment blocks express the spirit of globalized technology, where a constant flood of new products coexists with a tedious monotony. The basic problem goes even deeper: it is the way that humanity has taken up technology and its development according to an undifferentiated and one-dimensional paradigm. That is why it is possible to love our enemies. The worldwide ecological movement has already made considerable progress and led to the establishment of numerous organizations committed to raising awareness of these challenges. Son of God, Jesus, through you all things were made. Dalam ensiklik ini Paus mengritik konsumerisme dan pembangunan yang tak terkendali, menyesalkan terjadinya kerusakan lingkungan dan pemanasan global, serta mengajak semua orang di . It can also produce art and enable men and women immersed in the material world to “leap” into the world of beauty. We have the freedom needed to limit and direct technology; we can put it at the service of another type of progress, one which is healthier, more human, more social, more integral. 224. Pope Francis calls the Church and the world to acknowledge the urgency of our environmental challenges and to join him in embarking on a new path. From the beginning of the world, but particularly through the incarnation, the mystery of Christ is at work in a hidden manner in the natural world as a whole, without thereby impinging on its autonomy. [28] PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Compendium of the Social Doctrine of the Church, 483. [35] ID., Catechesis (17 January 2001), 3: Insegnamenti 24/1 (2001), 178. Faith allows us to interpret the meaning and the mysterious beauty of what is unfolding. PAUL VI, Address in a Chemical and Pharmaceutical Plant (24 February 1966): Insegnamenti 4 (1966), 992-993; JOHN PAUL II, Letter to the Reverend George Coyne (1 June 1988): Insegnamenti 11/2 (1988), 1715; BENEDICT XVI, Homily for the Celebration of Vespers in Aosta (24 July 2009): Insegnamenti 5/2 (2009), 60. Give us the grace to feel profoundly joined to everything that is. [131] This is especially the case when a project may lead to a greater use of natural resources, higher levels of emission or discharge, an increase of refuse, or significant changes to the landscape, the habitats of protected species or public spaces. They do here what they would never do in developed countries or the so-called first world. [80] The prologue of the Gospel of John (1:1-18) reveals Christ’s creative work as the Divine Word (Logos). 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. 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. Furthermore, although this Encyclical welcomes dialogue with everyone so that together we can seek paths of liberation, I would like from the outset to show how faith convictions can offer Christians, and some other believers as well, ample motivation to care for nature and for the most vulnerable of their brothers and sisters. 2. 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. But the international community has still not reached adequate agreements about the responsibility for paying the costs of this energy transition. 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. We know how important these are for the entire earth and for the future of humanity. Puede descargar y leer completa la Encíclica en este ENLACE. VINCENT OF LERINS, Commonitorium Primum, ch. We know that technology based on the use of highly polluting fossil fuels – especially coal, but also oil and, to a lesser degree, gas – needs to be progressively replaced without delay. Society is also enriched by a countless array of organizations which work to promote the common good and to defend the environment, whether natural or urban. For example, in some places, where the façades of buildings are derelict, people show great care for the interior of their homes, or find contentment in the kindness and friendliness of others. 92. Esta cita nos habla del poder de la naturaleza y nos demuestra que este siempre será mayor que el del ser humano. Mai 2015 datierte und am 18. He was far removed from philosophies which despised the body, matter and the things of the world. 126. These actions cultivate a shared identity, with a story which can be remembered and handed on. The time has come to pay renewed attention to reality and the limits it imposes; this in turn is the condition for a more sound and fruitful development of individuals and society. Many of the world’s coral reefs are already barren or in a state of constant decline. Similarly, wetlands converted into cultivated land lose the enormous biodiversity which they formerly hosted. They suggest that human life is grounded in three fundamental and closely intertwined relationships: with God, with our neighbour and with the earth itself. The pace of consumption, waste and environmental change has so stretched the planet’s capacity that our contemporary lifestyle, unsustainable as it is, can only precipitate catastrophes, such as those which even now periodically occur in different areas of the world. 104. 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. Although it is true that 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. [24] FIFTH GENERAL CONFERENCE OF THE LATIN AMERICAN AND CARIBBEAN BISHOPS, Aparecida Document (29 June 2007), 86. 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. DIALOGUE AND TRANSPARENCY IN DECISION-MAKING. For poor countries, the priorities must be to eliminate extreme poverty and to promote the social development of their people. [5] Cf. May our struggles and our concern for this planet never take away the joy of our hope. Production is not always rational, and is usually tied to economic variables which assign to products a value that does not necessarily correspond to their real worth. 49. " Laudato si', mi' Signore - Alabado seas, mi Señor, cantaba san Francisco de Asís, es el ejemplo por excelencia del cuidado de lo que es débil y de una ecología integral, vivida con alegría y autenticidad. 63. Christian thought sees human beings as possessing a particular dignity above other creatures; it thus inculcates esteem for each person and respect for others. Selective forms of fishing which discard much of what they collect continue unabated. Economic returns can thus be forecast more realistically, taking into account potential scenarios and the eventual need for further investment to correct possible undesired effects. Reducing greenhouse gases requires honesty, courage and responsibility, above all on the part of those countries which are more powerful and pollute the most. 33. As long as production is increased, little concern is given to whether it is at the cost of future resources or the health of the environment; as long as the clearing of a forest increases production, no one calculates the losses entailed in the desertification of the land, the harm done to biodiversity or the increased pollution. They are also concerned about what they will eventually leave to their children and grandchildren. 136. 199. [53] In this horizon we can set the contribution of Fr Teilhard de Chardin; cf. 190. According to the biblical account of creation, God placed man and woman in the garden he had created (cf. Disp. This is why the earth herself, burdened and laid waste, is among the most abandoned and maltreated of our poor; she “groans in travail” (Rom 8:22). All of these reflect a generous and worthy creativity which brings out the best in human beings. What are the costs? Everything is interconnected, and this invites us to develop a spirituality of that global solidarity which flows from the mystery of the Trinity. 72. This shows that the problem of water is partly an educational and cultural issue, since there is little awareness of the seriousness of such behaviour within a context of great inequality. 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. For “the current model, with its emphasis on success and self-reliance, does not appear to favour an investment in efforts to help the slow, the weak or the less talented to find opportunities in life”.[139]. 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? de Myst. [139] Apostolic Exhortation Evangelii Gaudium (24 November 2013), 209: AAS 105 (2013), 1107. 179. IV. [31] UNITED STATES CONFERENCE OF CATHOLIC BISHOPS, Global Climate Change: A Plea for Dialogue, Prudence and the Common Good (15 June 2001). 101. THE MESSAGE OF EACH CREATURE IN THE HARMONY OF CREATION. It was a matter of receiving what nature itself allowed, as if from its own hand. [9] Cf. “Tilling” refers to cultivating, ploughing or working, while “keeping” means caring, protecting, overseeing and preserving. If a mistaken understanding of our own principles has at times led us to justify mistreating nature, to exercise tyranny over creation, to engage in war, injustice and acts of violence, we believers should acknowledge that by so doing we were not faithful to the treasures of wisdom which we have been called to protect and preserve. As life and the world are dynamic realities, so our care for the world must also be flexible and dynamic. Capítulo final de la encíclica Laudato si', del papa Francisco. 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. A science which would offer solutions to the great issues would necessarily have to take into account the data generated by other fields of knowledge, including philosophy and social ethics; but this is a difficult habit to acquire today. This makes it difficult to reach a balanced and prudent judgement on different questions, one which takes into account all the pertinent variables. We lack an awareness of our common origin, of our mutual belonging, and of a future to be shared with everyone. The development of the Church’s social teaching represents such a synthesis with regard to social issues; this teaching is called to be enriched by taking up new challenges. International and regional conventions do exist, but fragmentation and the lack of strict mechanisms of regulation, control and penalization end up undermining these efforts. We need a conversation which includes everyone, since the environmental challenge we are undergoing, and its human roots, concern and affect us all. [26] For example, the depletion of fishing reserves especially hurts small fishing communities without the means to replace those resources; water pollution particularly affects the poor who cannot buy bottled water; and rises in the sea level mainly affect impoverished coastal populations who have nowhere else to go. This vision of “might is right” has engendered immense inequality, injustice and acts of violence against the majority of humanity, since resources end up in the hands of the first comer or the most powerful: the winner takes all. In our time, the Church does not simply state that other creatures are completely subordinated to the good of human beings, as if they have no worth in themselves and can be treated as we wish. [50] His divine presence, which ensures the subsistence and growth of each being, “continues the work of creation”. En este capítulo nos adentramos en diferentes claves relacionadas con la educación de las per. 44. Ecology studies the relationship between living organisms and the environment in which they develop. 131. [146] Today, in a word, “the issue of environmental degradation challenges us to examine our lifestyle”. In this way, they make their own that trinitarian dynamism which God imprinted in them when they were created. [169] JOHN PAUL II, Catechesis (2 August 2000), 4: Insegnamenti 23/2 (2000), 112. Greater scarcity of water will lead to an increase in the cost of food and the various products which depend on its use. 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. It could generate intelligent and profitable ways of reusing, revamping and recycling, and it could also improve the energy efficiency of cities. This is what consumer movements accomplish by boycotting certain products. The failure of global summits on the environment make it plain that our politics are subject to technology and finance. Some, for example, show concern for a public place (a building, a fountain, an abandoned monument, a landscape, a square), and strive to protect, restore, improve or beautify it as something belonging to everyone. El activista es quien limpia el río.-Ross Perot. If we acknowledge the value and the fragility of nature and, at the same time, our God-given abilities, we can finally leave behind the modern myth of unlimited material progress. The Psalms frequently exhort us to praise God the Creator, “who spread out the earth on the waters, for his steadfast love endures for ever” (Ps 136:6). He too can teach us how to show care; he can inspire us to work with generosity and tenderness in protecting this world which God has entrusted to us. 157. He is the patron saint of all who study and work in the area of ecology, and he is also much loved by non-Christians. A great cultural, spiritual and educational challenge stands before us, and it will demand that we set out on the long path of renewal. 180. It is right to rejoice in these advances and to be excited by the immense possibilities which they continue to open up before us, for “science and technology are wonderful products of a God-given human creativity”. Abraham Lincoln. The culture of consumerism, which prioritizes short-term gain and private interest, can make it easy to rubber-stamp authorizations or to conceal information. Time and space are not independent of one another, and not even atoms or subatomic particles can be considered in isolation. This responsibility for God’s earth means that human beings, endowed with intelligence, must respect the laws of nature and the delicate equilibria existing between the creatures of this world, for “he commanded and they were created; and he established them for ever and ever; he fixed their bounds and he set a law which cannot pass away” (Ps 148:5b-6). Today you are alive in every creature in your risen glory. Available through the Catholic Diocese of Auckland. 124. 237. Political powers do not find it easy to assume this duty in the work of nation-building. The local population should have a special place at the table; they are concerned about their own future and that of their children, and can consider goals transcending immediate economic interest. For whom? Otherwise, we would not be doing the creatures themselves any good either, for we would be failing to acknowledge their right and proper place. In others, “ecological” neighbourhoods have been created which are closed to outsiders in order to ensure an artificial tranquillity. Developing the created world in a prudent way is the best way of caring for it, as this means that we ourselves become the instrument used by God to bring out the potential which he himself inscribed in things: “The Lord created medicines out of the earth, and a sensible man will not despise them” (Sir 38:4). But the good functioning of ecosystems also requires fungi, algae, worms, insects, reptiles and an innumerable variety of microorganisms. 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. 18. Estas son las 25 frases graciosas cortas para reír a carcajadas y que alegrarán el día a cualquiera. 1, New York-London-Manila, 1999, 251. [55] The bishops of Japan, for their part, made a thought-provoking observation: “To sense each creature singing the hymn of its existence is to live joyfully in God’s love and hope”. [100] Nonetheless, once our human capacity for contemplation and reverence is impaired, it becomes easy for the meaning of work to be misunderstood. In fact, there are “proposals to internationalize the Amazon, which only serve the economic interests of transnational corporations”. I. [39] BENEDICT XVI, Homily for the Solemn Inauguration of the Petrine Ministry (24 April 2005): AAS 97 (2005), 711. 47. 158. Yet by itself the market cannot guarantee integral human development and social inclusion. This is not to put all living beings on the same level nor to deprive human beings of their unique worth and the tremendous responsibility it entails. Saint John of the Cross taught that all the goodness present in the realities and experiences of this world “is present in God eminently and infinitely, or more properly, in each of these sublime realities is God”. It is time to acknowledge that light-hearted superficiality has done us no good. The poorest areas and countries are less capable of adopting new models for reducing environmental impact because they lack the wherewithal to develop the necessary processes and to cover their costs. Greeting to the Staff of FAO (20 November 2014): AAS 106 (2014), 985. One expression of this attitude is when we stop and give thanks to God before and after meals. All of this shows the urgent need for us to move forward in a bold cultural revolution. We need but recall that scientific developments in GM cereals began with the observation of natural bacteria which spontaneously modified plant genomes. They may not affirm such theories with words, but nonetheless support them with their deeds by showing no interest in more balanced levels of production, a better distribution of wealth, concern for the environment and the rights of future generations. 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. But it does mean that profit cannot be the sole criterion to be taken into account, and that, when significant new information comes to light, a reassessment should be made, with the involvement of all interested parties. Encyclical Letter Lumen Fidei (29 June 2013), 34: AAS 105 (2013), 577: “Nor is the light of faith, joined to the truth of love, extraneous to the material world, for love is always lived out in body and spirit; the light of faith is an incarnate light radiating from the luminous life of Jesus. Civil authorities have the right and duty to adopt clear and firm measures in support of small producers and differentiated production. At times, developing countries face forms of international pressure which make economic assistance contingent on certain policies of “reproductive health”. Given the real potential for a misuse of human abilities, individual states can no longer ignore their responsibility for planning, coordination, oversight and enforcement within their respective borders. Only by cultivating sound virtues will people be able to make a selfless ecological commitment. [85] But human beings are not completely autonomous. Other indicators of the present situation have to do with the depletion of natural resources. Our world has a grave social debt towards the poor who lack access to drinking water, because they are denied the right to a life consistent with their inalienable dignity. [45] The Divine Comedy, Paradiso, Canto XXXIII, 145. He communed with all creation, even preaching to the flowers, inviting them “to praise the Lord, just as if they were endowed with reason”. Nevertheless, in various parts of the world, pressure is being put on them to abandon their homelands to make room for agricultural or mining projects which are undertaken without regard for the degradation of nature and culture. 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. [31] We need to strengthen the conviction that we are one single human family. Hacia una nueva racionalidad, Buenos Aires, 1993, 225-230. Authentic development includes efforts to bring about an integral improvement in the quality of human life, and this entails considering the setting in which people live their lives. In this way, he points out to us the challenge of trying to read reality in a Trinitarian key. It is you who made the heavens and the earth by your great power and by your outstretched arm! In assessing the environmental impact of any project, concern is usually shown for its effects on soil, water and air, yet few careful studies are made of its impact on biodiversity, as if the loss of species or animals and plant groups were of little importance. [166] The Eucharist joins heaven and earth; it embraces and penetrates all creation. 161. Interdependence obliges us to think of one world with a common plan. 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. The Pope sees that a mistaken understanding of nature, and of . The goal should not be that technological progress increasingly replace human work, for this would be detrimental to humanity. 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. Laudato si' (Praise Be to You) is the second encyclical of Pope Francis.The encyclical has the subtitle "on care for our common home". VII. Enforceable international agreements are urgently needed, since local authorities are not always capable of effective intervention. Gen 2:15). [157] Social love is the key to authentic development: “In order to make society more human, more worthy of the human person, love in social life – political, economic and cultural – must be given renewed value, becoming the constant and highest norm for all activity”. 85. A mensagem central da encíclica "Laudato Si" ("Louvado Sejas"), a primeira do papado de Francisco produzida integralmente por ele, é uma frase repetida três vezes ao longo de suas mais de 190 páginas: "tudo está conectado". 132. As these attitudes become more widespread, social norms are respected only to the extent that they do not clash with personal needs. The technocratic paradigm also tends to dominate economic and political life. A strategy for real change calls for rethinking processes in their entirety, for it is not enough to include a few superficial ecological considerations while failing to question the logic which underlies present-day culture. [61] Hence we need to grasp the variety of things in their multiple relationships. 57. Believers themselves must constantly feel challenged to live in a way consonant with their faith and not to contradict it by their actions. Sunday, like the Jewish Sabbath, is meant to be a day which heals our relationships with God, with ourselves, with others and with the world. Their behaviour shows that for them maximizing profits is enough. BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 35: AAS 101 (2009), 671. The environment is one of those goods that cannot be adequately safeguarded or promoted by market forces”. Compulsive consumerism is one example of how the techno-economic paradigm affects individuals. Some forms of pollution are part of people’s daily experience. It needs to be said that, generally speaking, there is little in the way of clear awareness of problems which especially affect the excluded. 79. New processes taking shape cannot always fit into frameworks imported from outside; they need to be based in the local culture itself. If we do not, we burden our consciences with the weight of having denied the existence of others. Water supplies used to be relatively constant, but now in many places demand exceeds the sustainable supply, with dramatic consequences in the short and long term. O Lord, seize us with your power and light, help us to protect all life, to prepare for a better future, for the coming of your Kingdom of justice, peace, love and beauty. Just as her pierced heart mourned the death of Jesus, so now she grieves for the sufferings of the crucified poor and for the creatures of this world laid waste by human power. 147. There is a growing jurisprudence dealing with the reduction of pollution by business activities. Human beings cannot be expected to feel responsibility for the world unless, at the same time, their unique capacities of knowledge, will, freedom and responsibility are recognized and valued. [88] Ibid., 64 (The End of the Modern World, 56). 158. 43. Our freedom fades when it is handed over to the blind forces of the unconscious, of immediate needs, of self-interest, and of violence. [156] BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009) 2: AAS 101 (2009), 642. How wonderful is the certainty that each human life is not adrift in the midst of hopeless chaos, in a world ruled by pure chance or endlessly recurring cycles! Our goal is not to amass information or to satisfy curiosity, but rather to become painfully aware, to dare to turn what is happening to the world into our own personal suffering and thus to discover what each of us can do about it. Laudato si' (volgare umbro [„umbrisches Altitaloromanisch"] für „Gelobt seist du") ist die zweite Enzyklika von Papst Franziskus.Die auf den 24. If in a given region the state does not carry out its responsibilities, some business groups can come forward in the guise of benefactors, wield real power, and consider themselves exempt from certain rules, to the point of tolerating different forms of organized crime, human trafficking, the drug trade and violence, all of which become very difficult to eradicate. Efforts to promote a sustainable use of natural resources are not a waste of money, but rather an investment capable of providing other economic benefits in the medium term. 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. Laudato Si' Quotes Showing 1-30 of 175. One Person of the Trinity entered into the created cosmos, throwing in his lot with it, even to the cross. In this context, the great sages of the past run the risk of going unheard amid the noise and distractions of an information overload. Here also, the poor end up paying the price. This will require undertaking a careful inventory of the species which it hosts, with a view to developing programmes and strategies of protection with particular care for safeguarding species heading towards extinction. This law came about as an attempt to ensure balance and fairness in their relationships with others and with the land on which they lived and worked. A further injustice is perpetrated under the guise of protecting the environment. Mary, the Mother who cared for Jesus, now cares with maternal affection and pain for this wounded world. 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. Love, overflowing with small gestures of mutual care, is also civic and political, and it makes itself felt in every action that seeks to build a better world. [75] This calls into serious question the unjust habits of a part of humanity. Certainly, these issues require constant attention and a concern for their ethical implications. Monday 17 May. A misguided anthropocentrism leads to a misguided lifestyle. Solo si somos buenos con la naturaleza esta será buena con nosotros, pero si nos dedicamos a destruir aquellos que nos rodea, lo que creamos carecerá de sentido. But I am concerned to encourage an honest and open debate so that particular interests or ideologies will not prejudice the common good. How could we not acknowledge the work of many scientists and engineers who have provided alternatives to make development sustainable? There is also a need to protect those common areas, visual landmarks and urban landscapes which increase our sense of belonging, of rootedness, of “feeling at home” within a city which includes us and brings us together. We can also look to the great tradition of monasticism. Certain places need greater protection because of their immense importance for the global ecosystem, or because they represent important water reserves and thus safeguard other forms of life. A broad, responsible scientific and social debate needs to take place, one capable of considering all the available information and of calling things by their name. Catechism of the Catholic Church, 310. If someone has not learned to stop and admire something beautiful, we should not be surprised if he or she treats everything as an object to be used and abused without scruple. For all our limitations, gestures of generosity, solidarity and care cannot but well up within us, since we were made for love. 162. [75] Homily at Mass for Farmers, Recife, Brazil (7 July 1980): AAS 72 (1980): AAS 72 (1980), 926. Imposing such measures penalizes those countries most in need of development. Is it realistic to hope that those who are obsessed with maximizing profits will stop to reflect on the environmental damage which they will leave behind for future generations? En este hermoso cántico nos recordaba que nuestra casa común es también como una hermana,… En ningún caso pretenden ser un resumen completo y, desde luego, no sustituyen a su lectura de "Laudato Si" (77 páginas, 172 notas). He asks us to replace consumption with sacrifice, greed with generosity, wastefulness with a spirit of sharing, an asceticism which “entails learning to give, and not simply to give up. In whose hands does all this power lie, or will it eventually end up? Hence, we can ask her to enable us to look at this world with eyes of wisdom. For believers, this becomes a question of fidelity to the Creator, since God created the world for everyone. Saint Bonaventure teaches us that “contemplation deepens the more we feel the working of God’s grace within our hearts, and the better we learn to encounter God in creatures outside ourselves”. Social problems must be addressed by community networks and not simply by the sum of individual good deeds. Jesus took up the biblical faith in God the Creator, emphasizing a fundamental truth: God is Father (cf. But he also shows great tenderness, which is not a mark of the weak but of those who are genuinely strong, fully aware of reality and ready to love and serve in humility. But the response to the crisis did not include rethinking the outdated criteria which continue to rule the world. He is spirit and will, but also nature”. Praise be to you! As far as the protection of biodiversity and issues related to desertification are concerned, progress has been far less significant. What happens with politics? But the cost of the damage caused by such selfish lack of concern is much greater than the economic benefits to be obtained. Completely at odds with this model are the ideals of harmony, justice, fraternity and peace as proposed by Jesus. 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. We were created with a vocation to work. 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. Politics and business have been slow to react in a way commensurate with the urgency of the challenges facing our world. 220. We need to experience a conversion, or change of heart”.[153]. This shows us the great need for a sense of social responsibility on the part of consumers. Such evasiveness serves as a licence to carrying on with our present lifestyles and models of production and consumption. 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. 214. This makes a variety of proposals possible, all capable of entering into dialogue with a view to developing comprehensive solutions. (29 January 1988). Why? The great majority become extinct for reasons related to human activity. [86] PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Compendium of the Social Doctrine of the Church, 462. The Spirit of life dwells in every living creature and calls us to enter into relationship with him. In this sense, we stand naked and exposed in the face of our ever-increasing power, lacking the wherewithal to control it. An assessment of the environmental impact of business ventures and projects demands transparent political processes involving a free exchange of views. [166] ID., Encyclical Letter Ecclesia de Eucharistia (17 April 2003), 8: AAS 95 (2003), 438. Together with the patrimony of nature, there is also an historic, artistic and cultural patrimony which is likewise under threat. Water, oil, fire and colours are taken up in all their symbolic power and incorporated in our act of praise. [125] BENEDICT XVI, Message for the 2010 World Day of Peace, 8: AAS 102 (2010), 45. 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. 1. The Catholic Church is open to dialogue with philosophical thought; this has enabled her to produce various syntheses between faith and reason. With regard to climate change, the advances have been regrettably few. The exploitation of the planet has already exceeded acceptable limits and we still have not solved the problem of poverty. Environmental education should facilitate making the leap towards the transcendent which gives ecological ethics its deepest meaning. In reality, 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. A good part of our genetic code is shared by many living beings. Gen 2:2-3; Ex 16:23; 20:10). We are part of nature, included in it and thus in constant interaction with it. [102] PAUL VI, Encyclical Letter Populorum Progressio (26 March 1967), 34: AAS 59 (1967), 274. Nevertheless, self-improvement on the part of individuals will not by itself remedy the extremely complex situation facing our world today. Y también hay citas inspiradoras sobre el amor en nuestra lista. III. 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. The God who created the universe out of nothing can also intervene in this world and overcome every form of evil. [20] Such a conviction cannot be written off as naive romanticism, for it affects the choices which determine our behaviour. The biblical accounts of creation invite us to see each human being as a subject who can never be reduced to the status of an object. Certainly, we should be concerned lest other living beings be treated irresponsibly. Environmental education has broadened its goals. In 1971, eight years after Pacem in Terris, Blessed Pope Paul VI referred to the ecological concern as “a tragic consequence” of unchecked human activity: “Due to an ill-considered exploitation of nature, humanity runs the risk of destroying it and becoming in turn a victim of this degradation”. We seem to think that we can substitute an irreplaceable and irretrievable beauty with something which we have created ourselves. We need only look around us to see that, today, this option is in fact an ethical imperative essential for effectively attaining the common good. [11] Encyclical Letter Caritas in Veritate (29 June 2009), 51: AAS 101 (2009), 687. En ese hermoso cántico nos recordaba que nuestra casa común es también como una hermana, con la cual compartimos la existencia, y como una madre bella que nos acoge entre sus brazos: «Alabado seas, mi . SOBRE EL CUIDADO DE LA CASA COMÚN. Laudato Si' (49) Multinationals often operate in poorer countries in ways they would not be allowed to in the countries where they raise their capital. [124] PORTUGUESE BISHOPS’ CONFERENCE, Pastoral Letter Responsabilidade Solidária pelo Bem Comum (15 September 2003), 20. [103] BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 32: AAS 101 (2009), 666. [13] Address to the Clergy of the Diocese of Bolzano-Bressanone (6 August 2008): AAS 100 (2008), 634. The limits which a healthy, mature and sovereign society must impose are those related to foresight and security, regulatory norms, timely enforcement, the elimination of corruption, effective responses to undesired side-effects of production processes, and appropriate intervention where potential or uncertain risks are involved. When nature is viewed solely as a source of profit and gain, this has serious consequences for society. De lançamento da encíclica Laudato Si, a reuniões com CEO de grandes petrolíferas, o líder católico está usando sua influência para ajudar no combate às mudanças climáticas. This is why we adore him. This option entails recognizing the implications of the universal destination of the world’s goods, but, as I mentioned in the Apostolic Exhortation Evangelii Gaudium,[123] it demands before all else an appreciation of the immense dignity of the poor in the light of our deepest convictions as believers. 73. “Christianity does not reject matter. 8. Laudato si' (italien central médiéval pour « Loué sois-tu ») est la seconde encyclique du pape François. 1) The spiritual perspective is now part of the discussion on the environment. They are not merely one minority among others, but should be the principal dialogue partners, especially when large projects affecting their land are proposed. It is not enough to seek the beauty of design. The divine Persons are subsistent relations, and the world, created according to the divine model, is a web of relationships. The Conference of the United Nations on Sustainable Development, “Rio+20” (Rio de Janeiro 2012), issued a wide-ranging but ineffectual outcome document. [25] CATHOLIC BISHOPS’ CONFERENCE OF THE PHILIPPINES, Pastoral Letter What is Happening to our Beautiful Land? The impact of present imbalances is also seen in the premature death of many of the poor, in conflicts sparked by the shortage of resources, and in any number of other problems which are insufficiently represented on global agendas.[27]. He noted that “a type of development which did not respect and promote human rights – personal and social, economic and political, including the rights of nations and of peoples – would not be really worthy of man”. [49] God is intimately present to each being, without impinging on the autonomy of his creature, and this gives rise to the rightful autonomy of earthly affairs. Praised be you, my Lord, through Sister Moon and the stars, in heaven you formed them clear and precious and beautiful. They live and reason from the comfortable position of a high level of development and a quality of life well beyond the reach of the majority of the world’s population. [74] Consequently, he maintained, “it is not in accord with God’s plan that this gift be used in such a way that its benefits favour only a few”. -Cuando la calidad de vida cae para el medio ambiente, cae para el ser humano.-George Holland. This rupture is sin. 1 ad 4. This is a complex environmental issue; it calls for a comprehensive approach which would require, at the very least, greater efforts to finance various lines of independent, interdisciplinary research capable of shedding new light on the problem. Saint Bonaventure went so far as to say that human beings, before sin, were able to see how each creature “testifies that God is three”. [167] BENEDICT XVI, Homily for the Mass of Corpus Domini (15 June 2006): AAS 98 (2006), 513. To ensure economic freedom from which all can effectively benefit, restraints occasionally have to be imposed on those possessing greater resources and financial power. An Asian Response to the Ecological Crisis, Declaration of the Colloquium sponsored by the Federation of Asian Bishops’ Conferences (Tagatay, 31 January-5 February 1993), 3.3.2. 38. II. This leads us to think of the whole as open to God’s transcendence, within which it develops. Furthermore, our inability to think seriously about future generations is linked to our inability to broaden the scope of our present interests and to give consideration to those who remain excluded from development. This is not to reject the possibilities which technology continues to offer us. In order to continue providing employment, it is imperative to promote an economy which favours productive diversity and business creativity. However, many of these symptoms indicate that such effects will continue to worsen if we continue with current models of production and consumption. So they are able to shed unsatisfied needs, reducing their obsessiveness and weariness. They wonder how anyone can claim to be building a better future without thinking of the environmental crisis and the sufferings of the excluded. [40] Cf. [29] Still, attention needs to be paid to imbalances in population density, on both national and global levels, since a rise in consumption would lead to complex regional situations, as a result of the interplay between problems linked to environmental pollution, transport, waste treatment, loss of resources and quality of life. Le sous-titre de l'encyclique, « Sur la sauvegarde de la maison commune . -La conservación es un estado de armonía entre hombre y Tierra.-Aldo Leopold. But economics without politics cannot be justified, since this would make it impossible to favour other ways of handling the various aspects of the present crisis. 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. Economic growth, for its part, tends to produce predictable reactions and a certain standardization with the aim of simplifying procedures and reducing costs. He was completely present to everyone and to everything, and in this way he showed us the way to overcome that unhealthy anxiety which makes us superficial, aggressive and compulsive consumers. Einklärung der Deutschen Bischofskonferenz zu Fragen der Umwelt und der Energieversorgung, (1980), II, 2. Human beings and material objects no longer extend a friendly hand to one another; the relationship has become confrontational. When we ask ourselves what kind of world we want to leave behind, we think in the first place of its general direction, its meaning and its values. There is also the binding Convention on international trade in endangered species of wild fauna and flora, which includes on-site visits for verifying effective compliance. [85] Ibid., 87-88 (The End of the Modern World, 83). 208. Humanity has entered a new era in which our technical prowess has brought us to a crossroads. But if they are courageous, they will attest to their God-given dignity and leave behind a testimony of selfless responsibility. Love for Creation. An integral ecology is also made up of simple daily gestures which break with the logic of violence, exploitation and selfishness. O God of the poor, help us to rescue the abandoned and forgotten of this earth, so precious in your eyes. 12. Sunday is the day of the Resurrection, the “first day” of the new creation, whose first fruits are the Lord’s risen humanity, the pledge of the final transfiguration of all created reality. This patrimony is a part of the shared identity of each place and a foundation upon which to build a habitable city. Caring for ecosystems demands far-sightedness, since no one looking for quick and easy profit is truly interested in their preservation. 2, New York-London-Manila, 2000, 354. [77] PARAGUAYAN BISHOPS’ CONFERENCE, Pastoral Letter El campesino paraguayo y la tierra (12 June 1983), 2, 4, d. [78] NEW ZEALAND CATHOLIC BISHOPS CONFERENCE, Statement on Environmental Issues (1 September 2006). News and stories. [152] For this reason, the ecological crisis is also a summons to profound interior conversion. 142. 10. Business is a noble vocation, directed to producing wealth and improving our world. If present trends continue, this century may well witness extraordinary climate change and an unprecedented destruction of ecosystems, with serious consequences for all of us. Many things have to change course, but it is we human beings above all who need to change. [95] JOHN PAUL II, Encyclical Letter Centesimus Annus (1 May 1991), 37: AAS 83 (1991), 840. We see this, for example, in the law of the Sabbath. 21. We need constantly to rethink the goals, effects, overall context and ethical limits of this human activity, which is a form of power involving considerable risks. [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. Canva. [112] JOHN PAUL II, Address to the 35th General Assembly of the World Medical Association (29 October 1983), 6: AAS 76 (1984), 394. It is a way of loving, of moving gradually away from what I want to what God’s world needs. And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard; you shall leave them for the poor and for the sojourner” (Lev 19:9-10). In this sense, we can speak of a “universal fraternity”. [113] EPISCOPAL COMMISSION FOR PASTORAL CONCERNS IN ARGENTINA, Una tierra para todos (June 2005), 19. Strategies for a solution demand an integrated approach to combating poverty, restoring dignity to the excluded, and at the same time protecting nature. 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. 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. 195. Everything is connected. 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. [97], 121. [73] Encyclical Letter Sollicitudo Rei Socialis (30 December 1987), 33: AAS 80 (1988), 557. Worldwide, the ecological movement has made significant advances, thanks also to the efforts of many organizations of civil society. [96] A misguided anthropocentrism need not necessarily yield to “biocentrism”, for that would entail adding yet another imbalance, failing to solve present problems and adding new ones. Different species contain genes which could be key resources in years ahead for meeting human needs and regulating environmental problems. 104, art. Happiness means knowing how to limit some needs which only diminish us, and being open to the many different possibilities which life can offer. While continuing to admire its grandeur and immensity, it no longer saw nature as divine. Si tienes salud, probablemente serás feliz, y si tienes salud y felicidad, tienes la riqueza que necesitas, incluso si no es lo único que deseas.
Metro Tortas Tres Leches, Vulnerabilidades Y Amenazas Ejemplos, Remax Trabaja Con Nosotros, Disciplina Positiva Artículos, Medicina Intensivista, Asistente Administrativo Contable Sueldo, Ingresantes Unsaac Enfermería, Porque Es Importante Proteger Las áreas Naturales,