[157] PAUL VI, Message for the 1977 World Day of Peace: AAS 68 (1976), 709. I urgently appeal, then, for a new dialogue about how we are shaping the future of our planet. Imposing such measures penalizes those countries most in need of development. “LAUDATO SI’, mi’ Signore” – “Praise be to you, my Lord”. It is no longer enough, then, simply to state that we should be concerned for future generations. 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. [160], 234. Italian . 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. 1. 227. Give us the grace to feel profoundly joined to everything that is. These settings influence the way we think, feel and act. 2, New York-London-Manila, 2000, 354. The loss of jobs also has a negative impact on the economy “through the progressive erosion of social capital: the network of relationships of trust, dependability, and respect for rules, all of which are indispensable for any form of civil coexistence”. 135. Human beings and material objects no longer extend a friendly hand to one another; the relationship has become confrontational. 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. [51] The Spirit of God has filled the universe with possibilities and therefore, from the very heart of things, something new can always emerge: “Nature is nothing other than a certain kind of art, namely God’s art, impressed upon things, whereby those things are moved to a determinate end. Together with the patrimony of nature, there is also an historic, artistic and cultural patrimony which is likewise under threat. [110] Address to the Pontifical Academy of Sciences (3 October 1981), 3: Insegnamenti 4/2 (1981), 333. 188. [168] In this way, Christian spirituality incorporates the value of relaxation and festivity. Catechism of the Catholic Church, 310. Blog Press Information. There are certain environmental issues where it is not easy to achieve a broad consensus. 4. 128. 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. Laudato si', mi Signore, per quelli che perdonano per lo Tuo amore. ¡Consulta la traducción italiano-alemán de Laudato si o-mi signore en el diccionario en línea PONS! 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. In recent decades this warming has been accompanied by a constant rise in the sea level and, it would appear, by an increase of extreme weather events, even if a scientifically determinable cause cannot be assigned to each particular phenomenon. ACORDES Y LETRA EN ESPAÑOL E ITALIANO. 103. Valuable works of art and music now make use of new technologies. [9], 6. There are not just winners and losers among countries, but within poorer countries themselves. There is a need to respect the rights of peoples and cultures, and to appreciate that the development of a social group presupposes an historical process which takes place within a cultural context and demands the constant and active involvement of local people from within their proper culture. 35. 232. In the Eucharist, fullness is already achieved; it is the living centre of the universe, the overflowing core of love and of inexhaustible life. Las inducciones del parto son cada vez más comunes, apuntó la. 72. Otherwise, human beings will always try to impose their own laws and interests on reality. Nor can the notion of the quality of life be imposed from without, for quality of life must be understood within the world of symbols and customs proper to each human group. In my Apostolic Exhortation Evangelii Gaudium, I wrote to all the members of the Church with the aim of encouraging ongoing missionary renewal. Enforceable international agreements are urgently needed, since local authorities are not always capable of effective intervention. 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. 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: “Ah Lord God! 157. But these good practices are still far from widespread. 131. It is not easy to promote this kind of healthy humility or happy sobriety when we consider ourselves autonomous, when we exclude God from our lives or replace him with our own ego, and think that our subjective feelings can define what is right and what is wrong. Where? [152] For this reason, the ecological crisis is also a summons to profound interior conversion. [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. They wonder how anyone can claim to be building a better future without thinking of the environmental crisis and the sufferings of the excluded. In this sense, we can speak of a “universal fraternity”. It is our humble conviction that the divine and the human meet in the slightest detail in the seamless garment of God’s creation, in the last speck of dust of our planet”.[18]. I ask all Christians to recognize and to live fully this dimension of their conversion. 104, art. This is particularly the case with a number of themes which will reappear as the Encyclical unfolds. We are able to take an honest look at ourselves, to acknowledge our deep dissatisfaction, and to embark on new paths to authentic freedom. Indeed, when all is said and done, they frequently remain at the bottom of the pile. 69. You also dwell in our hearts and you inspire us to do what is good. [130] Apostolic Exhortation Evangelii Gaudium (24 November 2013), 222: AAS 105 (2013), 1111. [35] ID., Catechesis (17 January 2001), 3: Insegnamenti 24/1 (2001), 178. Political institutions and various other social groups are also entrusted with helping to raise people’s awareness. [42] The Catechism clearly and forcefully criticizes a distorted anthropocentrism: “Each creature possesses its own particular goodness and perfection… Each of the various creatures, willed in its own being, reflects in its own way a ray of God’s infinite wisdom and goodness. [38] Angelus in Osnabrück (Germany) with the disabled, 16 November 1980: Insegnamenti 3/2 (1980), 1232. In order to continue providing employment, it is imperative to promote an economy which favours productive diversity and business creativity. Selective forms of fishing which discard much of what they collect continue unabated. [59] PAUL RICOEUR, Philosophie de la Volonté, t. II: Finitude et Culpabilité, Paris, 2009, 216. These include the awareness that each creature reflects something of God and has a message to convey to us, and the security that Christ has taken unto himself this material world and now, risen, is intimately present to each being, surrounding it with his affection and penetrating it with his light. The land of the southern poor is rich and mostly unpolluted, yet access to ownership of goods and resources for meeting vital needs is inhibited by a system of commercial relations and ownership which is structurally perverse. [98] Cf. Within each social stratum, and between them, institutions develop to regulate human relationships. Theological and philosophical reflections on the situation of humanity and the world can sound tiresome and abstract, unless they are grounded in a fresh analysis of our present situation, which is in many ways unprecedented in the history of humanity. 24. Our capacity to reason, to develop arguments, to be inventive, to interpret reality and to create art, along with other not yet discovered capacities, are signs of a uniqueness which transcends the spheres of physics and biology. JUAN CARLOS SCANNONE, S.J., “La irrupción del pobre y la lógica de la gratuidad”, in JUAN CARLOS SCANNONE and MARCELO PERINE (eds. It follows that “the deterioration of nature is closely connected to the culture which shapes human coexistence”. The experience of the Babylonian captivity provoked a spiritual crisis which led to deeper faith in God. The goal should not be that technological progress increasingly replace human work, for this would be detrimental to humanity. [23] Cf. 122. The history of our friendship with God is always linked to particular places which take on an intensely personal meaning; we all remember places, and revisiting those memories does us much good. et per aere et nubilo et sereno et onne tempo, per lo quale a le tue creature dai sustentamento. [134] PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Compendium of the Social Doctrine of the Church, 470. 237. 83. [70] CONFERENCE OF DOMINICAN BISHOPS, Pastoral Letter Sobre la relación del hombre con la naturaleza (21 January 1987). If the simple fact of being human moves people to care for the environment of which they are a part, Christians in their turn “realize that their responsibility within creation, and their duty towards nature and the Creator, are an essential part of their faith”. You were formed in the womb of Mary our Mother, you became part of this earth, and you gazed upon this world with human eyes. This prevents us from confronting environmental problems effectively. EN. [25] CATHOLIC BISHOPS’ CONFERENCE OF THE PHILIPPINES, Pastoral Letter What is Happening to our Beautiful Land? 205. So, in the beauty intended by the one who uses new technical instruments and in the contemplation of such beauty, a quantum leap occurs, resulting in a fulfilment which is uniquely human. Whether in the administration of the state, the various levels of civil society, or relationships between individuals themselves, lack of respect for the law is becoming more common. 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. He was a mystic and a pilgrim who lived in simplicity and in wonderful harmony with God, with others, with nature and with himself. [53] In this horizon we can set the contribution of Fr Teilhard de Chardin; cf. [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. We need to stop thinking in terms of “interventions” to save the environment in favour of policies developed and debated by all interested parties. The rich and the poor have equal dignity, for “the Lord is the maker of them all” (Prov 22:2). [115] Apostolic Exhortation Evangelii Gaudium (24 November 2013), 237: AAS 105 (2013), 1116. Originally, it was a kind of flight from the world, an escape from the decadence of the cities. What happens with politics? No one has the right to take it from us. [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 a matter of openness to different possibilities which do not involve stifling human creativity and its ideals of progress, but rather directing that energy along new channels. One expression of this attitude is when we stop and give thanks to God before and after meals. The fact is that “contemporary man has not been trained to use power well”,[84] because our immense technological development has not been accompanied by a development in human responsibility, values and conscience. 13. 153. [68] Cf. Recognizing the reasons why a given area is polluted requires a study of the workings of society, its economy, its behaviour patterns, and the ways it grasps reality. In nature, however, this process is slow and cannot be compared to the fast pace induced by contemporary technological advances, even when the latter build upon several centuries of scientific progress. 64. [167] Thus, the Eucharist is also a source of light and motivation for our concerns for the environment, directing us to be stewards of all creation. [111] Message for the 1990 World Day of Peace, 7: AAS 82 (1990), 151. 29. Certainly, these issues require constant attention and a concern for their ethical implications. [154] The ecological conversion needed to bring about lasting change is also a community conversion. Gen 2:15) not only to preserve it (“keep”) but also to make it fruitful (“till”). Cultural limitations in different eras often affected the perception of these ethical and spiritual treasures, yet by constantly returning to their sources, religions will be better equipped to respond to today’s needs. Unless we struggle with these deeper issues, I do not believe that our concern for ecology will produce significant results. 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. An awareness of the gravity of today’s cultural and ecological crisis must be translated into new habits. The protection of the environment is in fact “an integral part of the development process and cannot be considered in isolation from it”. 123. These actions cultivate a shared identity, with a story which can be remembered and handed on. Many things have to change course, but it is we human beings above all who need to change. 149. [170] The Franciscan saint teaches us that each creature bears in itself a specifically Trinitarian structure, so real that it could be readily contemplated if only the human gaze were not so partial, dark and fragile. In doing so, it reveals its eternal newness.[98]. 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. In this way, he points out to us the challenge of trying to read reality in a Trinitarian key. Isolated individuals can lose their ability and freedom to escape the utilitarian mindset, and end up prey to an unethical consumerism bereft of social or ecological awareness. 203. 206. This suggests the need for an “economic ecology” capable of appealing to a broader vision of reality. As he puts it: “Prejudice should not have us criticize those who seek ecstasy in music or poetry. 88. Examples translated by humans: MyMemory, World's Largest Translation Memory. [43] Catechism of the Catholic Church, 339. LAUDATO SII, O MIO SIGNORE. In this sense, we stand naked and exposed in the face of our ever-increasing power, lacking the wherewithal to control it. [141] Cf. This leads us to think of the whole as open to God’s transcendence, within which it develops. Y por todas tus criaturas, por el sol y por la luna, las estrellas y … At this stage, I propose that we focus on the dominant technocratic paradigm and the place of human beings and of human action in the world. 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. Because the enforcement of laws is at times inadequate due to corruption, public pressure has to be exerted in order to bring about decisive political action. One particularly serious problem is the quality of water available to the poor. Since the market tends to promote extreme consumerism in an effort to sell its products, people can easily get caught up in a whirlwind of needless buying and spending. 244. Obsession with a consumerist lifestyle, above all when few people are capable of maintaining it, can only lead to violence and mutual destruction. 198. Halfway measures simply delay the inevitable disaster. 11, art. [40] This is a far cry from our situation today, where sin is manifest in all its destructive power in wars, the various forms of violence and abuse, the abandonment of the most vulnerable, and attacks on nature. They prove successful in changing the way businesses operate, forcing them to consider their environmental footprint and their patterns of production. In the Judaeo-Christian tradition, the word “creation” has a broader meaning than “nature”, for it has to do with God’s loving plan in which every creature has its own value and significance. 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. We are faced not with two separate crises, one environmental and the other social, but rather with one complex crisis which is both social and environmental. The Sacraments are a privileged way in which nature is taken up by God to become a means of mediating supernatural life. 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. Even living on little, they can live a lot, above all when they cultivate other pleasures and find satisfaction in fraternal encounters, in service, in developing their gifts, in music and art, in contact with nature, in prayer. 215. Politics and the economy tend to blame each other when it comes to poverty and environmental degradation. 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. The ethical principles capable of being apprehended by reason can always reappear in different guise and find expression in a variety of languages, including religious language. 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. At the same time, they need to acknowledge the scandalous level of consumption in some privileged sectors of their population and to combat corruption more effectively. IV. 155. These statements of the Popes echo the reflections of numerous scientists, philosophers, theologians and civic groups, all of which have enriched the Church’s thinking on these questions. Together with our obligation to use the earth’s goods responsibly, we are called to recognize that other living beings have a value of their own in God’s eyes: “by their mere existence they bless him and give him glory”,[41] and indeed, “the Lord rejoices in all his works” (Ps 104:31). 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. Hence every ecological approach needs to incorporate a social perspective which takes into account the fundamental rights of the poor and the underprivileged. Just as the different aspects of the planet – physical, chemical and biological – are interrelated, so too living species are part of a network which we will never fully explore and understand. [120] Address to the German Bundestag, Berlin (22 September 2011): AAS 103 (2011), 668. 162. As far as the protection of biodiversity and issues related to desertification are concerned, progress has been far less significant. 158. 223. [61] Hence we need to grasp the variety of things in their multiple relationships. 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. 214. The establishment of a legal framework which can set clear boundaries and ensure the protection of ecosystems has become indispensable; otherwise, the new power structures based on the techno-economic paradigm may overwhelm not only our politics but also freedom and justice. War always does grave harm to the environment and to the cultural riches of peoples, risks which are magnified when one considers nuclear arms and biological weapons. The strategy of buying and selling “carbon credits” can lead to a new form of speculation which would not help reduce the emission of polluting gases worldwide. “Despite the international agreements which prohibit chemical, bacteriological and biological warfare, the fact is that laboratory research continues to develop new offensive weapons capable of altering the balance of nature”. In his first Encyclical he warned that human beings frequently seem “to see no other meaning in their natural environment than what serves for immediate use and consumption”. When we speak of the “environment”, what we really mean is a relationship existing between nature and the society which lives in it. God of love, show us our place in this world as channels of your love for all the creatures of this earth, for not one of them is forgotten in your sight. 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