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. POLITICS AND ECONOMY IN DIALOGUE FOR HUMAN FULFILMENT. Viable future scenarios will have to be generated between these extremes, since there is no one path to a solution. We all know that it is not possible to sustain the present level of consumption in developed countries and wealthier sectors of society, where the habit of wasting and discarding has reached unprecedented levels. So what they all need is an âecological conversionâ, whereby the effects of their encounter with Jesus Christ become evident in their relationship with the world around them. The risks involved are not always due to the techniques used, but rather to their improper or excessive application. 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. We are not God. O God of the poor, help us to rescue the abandoned and forgotten of this earth, so precious in your eyes. There is a tendency to believe that every increase in power means âan increase of âprogressâ itselfâ, an advance in âsecurity, usefulness, welfare and vigour; â¦an assimilation of new values into the stream of cultureâ,[83] as if reality, goodness and truth automatically flow from technological and economic power as such. 171. Enciclica "Laudato sì": il punto di vista degli esclusi anche nell’ecologia «Vorrei osservare che spesso non si ha chiara consapevolezza dei problemi che colpiscono particolarmente gli esclusi. This debt can be paid partly by an increase in funding to provide clean water and sanitary services among the poor. International and regional conventions do exist, but fragmentation and the lack of strict mechanisms of regulation, control and penalization end up undermining these efforts. Not everyone is called to engage directly in political life. Following a period of irrational confidence in progress and human abilities, some sectors of society are now adopting a more critical approach. Questa sorella protesta per il male che le provochiamo, a causa dell’uso irresponsabile e dell’abuso dei beni che Dio ha posto in lei. 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. This sentiment finds magnificent expression in the hymn of Saint Francis of Assisi: Praised be you, my Lord, with all your creatures, especially Sir Brother Sun, who is the day and through whom you give us light. This experience of a communitarian salvation often generates creative ideas for the improvement of a building or a neighbourhood.[117]. Tema del testo il rispetto dell’ambiente. Neighbourhoods, even those recently built, are congested, chaotic and lacking in sufficient green space. 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. He must therefore respect the natural and moral structure with which he has been endowedâ. Jesus reminded us that we have God as our common Father and that this makes us brothers and sisters. To give just one striking example, I would mention the statements made by the beloved Ecumenical Patriarch Bartholomew, with whom we share the hope of full ecclesial communion. [34] JOHN PAUL II, Message for the 1990 World Day of Peace, 12: AAS 82 (1990), 154. This is why we adore him. With regard to climate change, the advances have been regrettably few. [65] Cf. [28] To blame population growth instead of extreme and selective consumerism on the part of some, is one way of refusing to face the issues. An integral ecology is also made up of simple daily gestures which break with the logic of violence, exploitation and selfishness. 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. One expression of this attitude is when we stop and give thanks to God before and after meals. 71. Man must therefore respect the particular goodness of every creature, to avoid any disordered use of thingsâ.[43]. [124] An integral ecology is marked by this broader vision. Politics must not be subject to the economy, nor should the economy be subject to the dictates of an efficiency-driven paradigm of technocracy. It follows that the fragmentation of knowledge and the isolation of bits of information can actually become a form of ignorance, unless they are integrated into a broader vision of reality. Thus God rejects every claim to absolute ownership: âThe land shall not be sold in perpetuity, for the land is mine; for you are strangers and sojourners with meâ (Lev 25:23). In the face of the so-called culture of death, the family is the heart of the culture of lifeâ. The social dimensions of global change include the effects of technological innovations on employment, social exclusion, an inequitable distribution and consumption of energy and other services, social breakdown, increased violence and a rise in new forms of social aggression, drug trafficking, growing drug use by young people, and the loss of identity. [28] PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Compendium of the Social Doctrine of the Church, 483. 74. It is aggravated by the rise in temperature of the oceans. It should be linked to a study of working conditions and possible effects on peopleâs physical and mental health, on the local economy and on public safety. Here I would recall the balanced position of Saint John Paul II, who stressed the benefits of scientific and technological progress as evidence of âthe nobility of the human vocation to participate responsibly in Godâs creative actionâ, while also noting that âwe cannot interfere in one area of the ecosystem without paying due attention to the consequences of such interference in other areasâ. 70. PDF Enciclica Laudato Si' Mobi Enciclica Laudato Si' * * * Non voglio procedere in questa Enciclica senza ricorrere a un esempio bello e motivante. His appearance was not that of an ascetic set apart from the world, nor of an enemy to the pleasant things of life. 113. According to the Bible, these three vital relationships have been broken, both outwardly and within us. God has written a precious book, âwhose letters are the multitude of created things present in the universeâ. 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. 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. El título está tomado de la primera línea de la encíclica, “Laudato Si’, mi’ Signore”, o “Alabado seas, mi Señor”. The German bishops have taught that, where other creatures are concerned, âwe can speak of the priority of being over that of being usefulâ. 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. 1, ad 3; q. 83. More precisely, they have given those with the knowledge, and especially the economic resources to use them, an impressive dominance over the whole of humanity and the entire world. It is time to acknowledge that light-hearted superficiality has done us no good. 2 – Seguiamo Il testo e la numerazione dei paragrafi della Lettera Enciclica Laudato si’ del Santo Padre Francesco sulla cura della casa comune, del 24 maggio 2015, Solennità di Pentecoste, come pubblicata sul sito della Santa Sede. 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. 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. 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. [168] Catechism of the Catholic Church, 2175. The loss of forests and woodlands entails the loss of species which may constitute extremely important resources in the future, not only for food but also for curing disease and other uses. In our rooms, our homes, our workplaces and neighbourhoods, we use our environment as a way of expressing our identity. A rise in the sea level, for example, can create extremely serious situations, if we consider that a quarter of the worldâs population lives on the coast or nearby, and that the majority of our megacities are situated in coastal areas. It is significant that the harmony which Saint Francis of Assisi experienced with all creatures was seen as a healing of that rupture. He was particularly concerned for Godâs creation and for the poor and outcast. [11] Encyclical Letter Caritas in Veritate (29 June 2009), 51: AAS 101 (2009), 687. [88] Our capacity to make decisions, a more genuine freedom and the space for each oneâs alternative creativity are diminished. Technology, which, linked to business interests, is presented as the only way of solving these problems, in fact proves incapable of seeing the mysterious network of relations between things and so sometimes solves one problem only to create others. An open and respectful dialogue is also needed between the various ecological movements, among which ideological conflicts are not infrequently encountered. At her side in the Holy Family of Nazareth, stands the figure of Saint Joseph. 108. Per la prima volta un'enciclica viene raccontata per immagini. Yet we are called to be instruments of God our Father, so that our planet might be what he desired when he created it and correspond with his plan for peace, beauty and fullness. Although change is part of the working of complex systems, the speed with which human activity has developed contrasts with the naturally slow pace of biological evolution. 186. The outcome may be a decision not to proceed with a given project, to modify it or to consider alternative proposals. Yet it would also be mistaken to view other living beings as mere objects subjected to arbitrary human domination. Today, the analysis of environmental problems cannot be separated from the analysis of human, family, work-related and urban contexts, nor from how individuals relate to themselves, which leads in turn to how they relate to others and to the environment. [106] Catechism of the Catholic Church, 2417. 154. Happiness means knowing how to limit some needs which only diminish us, and being open to the many different possibilities which life can offer. I do not want to write this Encyclical without turning to that attractive and compelling figure, whose name I took as my guide and inspiration when I was elected Bishop of Rome. Dysentery and cholera, linked to inadequate hygiene and water supplies, are a significant cause of suffering and of infant mortality. These settings influence the way we think, feel and act. 92. [162] Standing awestruck before a mountain, he or she cannot separate this experience from God, and perceives that the interior awe being lived has to be entrusted to the Lord: âMountains have heights and they are plentiful, vast, beautiful, graceful, bright and fragrant. Many people know that our current progress and the mere amassing of things and pleasures are not enough to give meaning and joy to the human heart, yet they feel unable to give up what the market sets before them. âPurchasing is always a moral â and not simply economic â actâ. Often, what was handed on was a Promethean vision of mastery over the world, which gave the impression that the protection of nature was something that only the faint-hearted cared about. The bishops of Brazil have pointed out that nature as a whole not only manifests God but is also a locus of his presence. Ecological education can take place in a variety of settings: at school, in families, in the media, in catechesis and elsewhere. I appeal to everyone throughout the world not to forget this dignity which is ours. 55. âThe Lord is the everlasting God, the Creator of the ends of the earth. 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. We can be silent witnesses to terrible injustices if we think that we can obtain significant benefits by making the rest of humanity, present and future, pay the extremely high costs of environmental deterioration. in Hexaemeron, I, 2, 6: PG 29, 8. The effects of imposing this model on reality as a whole, human and social, are seen in the deterioration of the environment, but this is just one sign of a reductionism which affects every aspect of human and social life. So too is the Church. All it takes is one good person to restore hope! In union with all creatures, we journey through this land seeking God, for âif the world has a beginning and if it has been created, we must enquire who gave it this beginning, and who was its Creatorâ. Yet this should not make us overlook the abandonment and neglect also experienced by some rural populations which lack access to essential services and where some workers are reduced to conditions of servitude, without rights or even the hope of a more dignified life. Un appello forte, una CHIAMATA, che da testo vuole diventare azione: affrontare la sfida della cura della casa comune perché la Terra è inappata nei riganti, he l’hanno lasiata ferita, laerata, sul We can also look to the great tradition of monasticism. 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. Questo articolo è già stato letto 93487 volte! [17] As Christians, we are also called âto accept the world as a sacrament of communion, as a way of sharing with God and our neighbours on a global scale. Detergents and chemical products, commonly used in many places of the world, continue to pour into our rivers, lakes and seas. 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 Godâs image and given dominion over the earth justifies absolute domination over other creatures. 144. Christian spirituality proposes an alternative understanding of the quality of life, and encourages a prophetic and contemplative lifestyle, one capable of deep enjoyment free of the obsession with consumption. Certainly, these issues require constant attention and a concern for their ethical implications. [10] He observed that the world cannot be analyzed by isolating only one of its aspects, since âthe book of nature is one and indivisibleâ, and includes the environment, life, sexuality, the family, social relations, and so forth. Once we lose our humility, and become enthralled with the possibility of limitless mastery over everything, we inevitably end up harming society and the environment. in Hexaemeron, I, 2, 10: PG 29, 9. In the family we learn to ask without demanding, to say âthank youâ 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. Each community can take from the bounty of the earth whatever it needs for subsistence, but it also has the duty to protect the earth and to ensure its fruitfulness for coming generations. Centuries later, in another age of trial and persecution, when the Roman Empire was seeking to impose absolute dominion, the faithful would once again find consolation and hope in a growing trust in the all-powerful God: âGreat and wonderful are your deeds, O Lord God the Almighty!
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