The pope’s first social encyclical Laudato Si’ is a good deal more interesting than was reported by mainstream media outlets last week.
Certainly, Pope Francis called on nations and individuals to reduce carbon pollution and fundamentally assess their own habits of consumption; to think through what they really mean and to change our lives and communities accordingly.
There was even an echo of a familiar Gen Y barb, cautioning the world’s “parents” against “impulsive and wasteful consumption” making it “increasingly difficult” for children “to acquire a home of their own and build a family”.
But interesting detours aside, it was arguably the interiority of human beings – what is going on in human hearts – as it effects and is affected by our ecological horizons, that was really front and centre for the pontiff.
Every adult Catholic is encouraged to read the full text of the encyclical for themselves, but, in the meantime, here are some gems the mainstream media missed:
Ecological crisis a crisis in the human heart
“The external deserts in the world are growing, because the internal deserts have become so vast” [a quote from Pope Benedict XVI] … The ecological crisis is also a summons to profound interior conversion. (217)
A pro-human ecology
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)
Instead of resolving the problems of the poor and thinking of how the world can be different, some can only propose a reduction in the birth rate. At times, developing countries face forms of international pressure which make economic assistance contingent on certain policies of “reproductive health”. (50)
To blame population growth, instead of extreme and selective consumerism on the part of some, is one way of refusing to face the issues. It is an attempt to legitimise the present model of distribution, where a minority believes that it has the right to consume in a way which can never be universalised, since the planet could not even contain the waste products of such consumption. (28)
Beauty and justice
We were not meant to be inundated by cement, asphalt, glass and metal, and deprived of physical contact with nature … Frequently, we find beautiful and carefully manicured green spaces in so-called “safer” areas of cities, but not in the more hidden areas where the disposable of society live. (44, 45)
If architecture reflects the spirit of an age, our megastructures and drab apartment blocks express the spirit of globalised technology, where a constant flood of new products coexists with a tedious monotony. 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. (90)
In this regard, “the relationship between a good aesthetic education and the maintenance of a healthy environment cannot be overlooked” … 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. (215)
Not your standard environmentalism
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.
This compromises the very meaning of our struggle for the sake of the environment … (91)
Our relationship with the environment can never be isolated from our relationship with others and with God. Otherwise, it would be nothing more than romantic individualism dressed up in ecological garb, locking us into a stifling immanence. (119)
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)
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)
Given the complexity of the ecological crisis and its multiple causes, we need to realise that the solutions will not emerge from just one way of interpreting and transforming reality.
Respect must also be shown for the various cultural riches of different peoples, their art and poetry, their interior life and spirituality. If we are truly concerned to develop an ecology capable of remedying the damage we have done, no branch of the sciences and no form of wisdom can be left out, and that includes religion and the language particular to it. (63)
The disappearance of a culture can be just as serious, or even more serious, than the disappearance of a species of plant or animal. The imposition of a dominant lifestyle linked to a single form of production can be just as harmful as the altering of ecosystems. (145)
Against gender ideology: Catholicism as a carnal faith
The acceptance of our bodies as God’s gift is vital for welcoming and accepting the entire world as a gift from the Father and our common home, whereas thinking that we enjoy absolute power over our own bodies turns, often subtly, into thinking that we enjoy absolute power over creation. Learning to accept our body, to care for it and to respect its fullest meaning, is an essential element of any genuine human ecology … [V]aluing one’s own body in its femininity or masculinity is necessary if I am going to be able to recognise 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)
Against the “free” market
The alliance between the economy and technology ends up sidelining anything unrelated to its immediate interests. 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. (54)
The culture of relativism is the same disorder which drives one person to take advantage of another, to treat others as mere objects, imposing forced labour on them or enslaving them to pay their debts. The same kind of thinking leads to the sexual exploitation of children and abandonment of the elderly who no longer serve our interests. 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. (123)
The financial crisis of 2007-08 provided an opportunity to develop a new economy, more attentive to ethical principles … But the response to the crisis did not include rethinking the outdated criteria which continue to rule the world. (189)
The financial bubble also tends to be a productive bubble. The problem of the real economy is not confronted with vigour, yet it is the real economy which makes diversification and improvement in production possible, helps companies to function well, and enables small and medium businesses to develop and create employment. (133)
Put simply, it is a matter of redefining our notion of progress. 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. Frequently, in fact, people’s quality of life actually diminishes – by the deterioration of the environment, the low quality of food or the depletion of resources – in the midst of economic growth. In this context, talk of sustainable growth usually becomes a way of distracting attention and offering excuses. 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. (194)
Light can fill the void
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)
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. In the unstable neighbourhoods of mega-cities, the daily experience of overcrowding and social anonymity can create a sense of uprootedness which spawns antisocial behaviour and violence. Nonetheless, I wish to insist that love always proves more powerful. (149)
Believers themselves must constantly feel challenged to live in a way consonant with their faith and not to contradict it by their actions. They need to be encouraged to be ever open to God’s grace and to draw constantly from their deepest convictions about love, justice and peace. (200)
[A]ll is not lost. 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. No one has the right to take it from us. (205)
Family at the forefront in fight for the good
In the face of the so-called culture of death, the family is the heart of the culture of life. 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 [sic] 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)
Purchase Laudato Si’: On Care For Our Common Home