The “Laudato Si’” encyclical says: we have grown up believing that we have the right to plunder the planet at our will. The environmental crisis is an anthropological crisis and is liked to our development model: the structural causes of an economy that does not respect mankind need to be eliminated. Pope Francis’ encyclical is an appeal to governments and institutions and a proposal for new ways of living. The defence of nature is not compatible with abortion and embryo experimentation. For the first time ever, a papal encyclical quotes a Sufi mystic, Ali Al-Khawwas.
The Mother Earth, our common home, “cries out to us because of the harm we have inflicted on her by our irresponsible use and abuse of the goods with which God has endowed her. We have come to see ourselves as her lords and masters, entitled to plunder her at will.” We need an “ecological conversion”. Safeguarding our planet must go hand in hand with ensuring justice for the poor and a solution to the structural problems of an economy, the sole focus of which is profit.
Pope Francis’ encyclical “Laudato Si’”, a 246-paragraph-long document divided into six chapters, is a new contribution to the Church’s social doctrine, bringing humans face to face with their responsibilities. This articulate text, which goes into great detail at certain points, makes ample reference to the documents of many bishops’ conferences and does not just address Christians but “every person living on this planet”. Francis reiterates the words of his predecessors, urging people to “eliminate[e] the structural causes of the dysfunctions of the world economy and correc[t] models of growth which have proved incapable of ensuring respect for the environment”.
After mentioning the contribution of “the beloved Ecumenical Patriarch Bartholomew”, who has spoken of “the need for each of us to repent of the ways we have harmed the planet”, Pope Francis’ text proposes St. Francis’ model, which teaches us “just how inseparable is the bond between concern for nature, justice for the poor, commitment to society, and interior peace”. Francis appeals for “universal solidarity”, in order to bring the whole human family together to seek a sustainable and integral development”.
“Our (polluted) home”
The Pope addresses the pollution issue: “Atmospheric pollutants” which “caus[e] millions of premature deaths”, particularly among the poorest; pollution caused by industrial fumes and landfill sites, pesticides and waste in general. “The earth, our home, is beginning to look more and more like an immense pile of filth.”
Francis explains how “a very solid scientific consensus indicates that we are presently witnessing a disturbing warming of the climatic system” mostly due to the great concentration of greenhouse gases. “Humanity is called to recognize the need for changes of lifestyle, production and consumption, in order to combat this warming”. The Pope mentions the melting of the polar ice caps and the loss of tropical forests. The “worst impact will probably be felt by developing countries in coming decades”. Hence, “there is an urgent need to develop policies so that, in the next few years, the emission of of carbon dioxide and other highly polluting gases can be drastically reduced”.
Francis goes on to address the issue of the depletion of natural resources, recalling that “it is not possible to sustain the present level of consumption in the developed countries”. He speaks about “water poverty” which “especially affects Africa”. Regarding the tendency “to privatize this resource, turning it into a commodity subject to the laws of the market”, Francis stresses that “access to safe drinkable water is a basic and universal human right”. The encyclical then looks at the loss of biodiversity. Among those places that “need greater protection because of their immense importance for the global ecosystem”, Francis mentions “those richly biodiverse lungs of our planet which are the Amazon and the Congo basins, or the great aquifers and glaciers”. He urges the world not to “overlook the huge global economic interests which, under the guise of protecting them, can undermine the sovereignty of individual nations”.
The Pope speaks about the deterioration in the quality of human life and social degradation, seen for example, in “the disproportionate and unruly growth of many cities, which have become unhealthy to live in”, both because of pollution and urban chaos. Francis invites people to reflect on “global inequality”, recalling that “the human environment and the natural environment deteriorate together”, affecting the most vulnerable. “One often has the impression” that these “problems are brought up as an afterthought”. The Pope stresses, therefore, that “a true ecological approach always becomes a social approach; it must integrate questions of justice in debates on the environment, so as to hear both the cry of the earth and the cry of the poor”.
“A reduction in the birth rate” - which is even sought through "international pressure" on "developing countries" - is not the solution, the Pope warns. A true “ecological debt” exists between the global north and south: “The warming caused by huge consumption on the part of some rich countries has repercussions on the poorest areas of the world”. “The developed countries ought to help pay this debt by significantly limiting their consumption of nonrenewable energy and by assisting poorer countries to support policies and programmes of sustainable development.” “The poorest areas and countries”, on the other hand, “are less capable of adopting new models for reducing environmental impact”.
These situations call for a change of course, for the “establishment of a legal framework which can set clear boundaries and ensure the protection of ecosystems”. Francis denounces “the weak international political responses” seen so far. “There are too many special interests, and economic interests easily end up trumping the common good and manipulating information so that their own plans will not be affected,” he adds.
“Economic powers continue to justify the current global system, where priority tends to be given to speculation and the pursuit of financial gain”. Today, we see that “whatever is fragile, like the environment, is defenceless before the interests of a deified market, which become the only rule”. The Pope foresees that “once certain resources have been depleted, the scene will be set for new wars, albeit under the guise of noble claims”. Politics must pay greater attention but “powerful financial interests prove most resistant to this effort”.
The Pope recognises the diversity of opinion on the situation and possible solutions. He mentions two extremes: those who claim that “ecological problems will solve themselves simply with the simple application of new technology and without any need for ethical considerations or deep change” and those who believe that “men and women and all their interventions as no more than a threat, jeopardizing the global ecosystem, and consequently the presence of human beings on the planet should be reduced”. “On many concrete questions, the Church has no reason to offer a definitive opinion”. “But”, he adds, “we need only take a frank look at the facts to see that our common home is falling into serious disrepair”.
The Gospel of creation
In the second chapter, Francis invites people to consider what the Bible teaches about creation and recalls that “science and religion, with their distinctive approaches to understanding reality, can enter into an intense dialogue fruitful for both” and that in order to resolve problems, “respect must also be shown for the various cultural riches of different peoples, their art and poetry, their interior life and spirituality”. “The Bible teaches that every man and woman is created out of love and made in God’s image and likeness.” “We are not God. The earth was here before us and it has been given to us,” Francis writes, reiterating that when the Genesis says that man is granted “dominion over the earth”, this does not mean he must embark on an “unbridled exploitation of nature”. We are called then to recognise that “every creature is thus the object of the Father’s tenderness”. The Church’s action not only seeks to remind humans of the need to take care of nature, but at the same time “she must above all protect mankind from self-destruction”.
The Pope urges against “put[ting] all living beings on the same level” and a “divinization” of the earth. Francis criticises those who show more zeal “in protecting other species than in defending the dignity which all human beings share in equal measure”. “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.”
A crisis caused by mankind
In the third chapter of the “Laudato Si’” encyclical, the Pope underlines the “human roots” of the ecological crisis, focusing on “the dominant technocratic paradigm”. Science and Technology “are wonderful products of a God-given human creativity”, however, “it must also be recognized that nuclear energy, biotechnology, information technology, knowledge of our DNA, and so many other abilities which we have acquired, have given us tremendous power”. In fact, “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 extremely risky for a small part of humanity to have it.”
"The economy accepts every advance in technology with a view to profit… Finance overwhelms the real economy. The lessons of the global financial crisis have not been assimilated, and we are learning all too slowly the lessons of environmental deterioration. Some circles maintain that current economics and technology will solve all environmental problems” just as they argue“that the problems of global hunger and poverty will be resolved simply by market growth”. “Yet by itself the market cannot guarantee integral human development and social inclusion.”
In the face of all this, in ecological culture “there needs to be a distinctive way of looking at things, a way of thinking, policies, an educational programme, a lifestyle and a spirituality which together generate resistance to the assault of the technocratic paradigm”. “All of this shows the urgent need for us to move forward in a bold cultural revolution… Nobody is suggesting a return to the Stone Age, but we do need to slow down and look at reality in a different way.”
“When we fail to acknowledge as part of reality the worth of a poor person, a human embryo, a person with disabilities – to offer just a few examples – it becomes difficult to hear the cry of nature itself. Everything is connected.” Furthermore, “concern for the protection of nature is also incompatible with the justification of abortion”. The culture of relativism “is the same disorder which drives one person to take advantage of another, to treat others as mere objects…It is also the mindset of those who say: Let us allow the invisible forces of the market to regulate the economy.” Without objective truths and firm principles, political programmes and laws are not sufficient “to prevent actions which affect the environment”, because “when culture itself is corrupt” laws will merely be seen as “arbitrary impositions or obstacles to be avoided”.
Francis then discusses the need to defend human work, which must not be replaced as a result of technological progress. “The broader objective should always be to allow them a dignified life through work.” Francis recalls that “civil authorities have the right and duty to adopt clear and firm measures in support of small producers and differentiated production” and in order “to ensure an economic freedom from which all can effectively benefit, restraints occasionally have to be imposed on those possessing greater resources and financial power”.
With regard to biological innovation, the Pope shows prudence in the paragraphs dedicated to genetic modification, stating “it is difficult to make a general judgement about genetic modification (GM)”. The Pope recalls that “genetic mutations, in fact, have often been, and continue to be, caused by nature itself. Nor are mutations caused by human intervention a modern phenomenon.” He recognises that the use of GM cereals “in some regions” “has brought about economic growth which has helped to resolve problems”. But, he adds, “there remain a number of significant difficulties which should not be underestimated”, such as “productive land [being] concentrated in the hands of a few owners” and “an expansion of oligopolies for the production of cereals and other products needed for their cultivation”. “A broad, responsible scientific and social debate needs to take place, one capable of considering all the available information”. Just as “troubling” is the fact that “certain ecological movements defend the integrity of the environment, rightly demanding that certain limits be imposed on scientific research”, while at the same time justifying “experimentation” “on living human embryos”.
Striving for an integral ecology
In the fourth chapter of the encyclical, Francis reiterates the importance of an integral approach to combat poverty while caring for nature at the same time. “The analysis of environmental problems cannot be separated from the analysis of human, family, workrelated and urban contexts, and of how individuals relate to themselves”. The Pope talks about a “social ecology”, recalling that “a number of countries have a relatively low level of institutional effectiveness, which results in greater problems for their people”, while a “lack of respect for the law is becoming more common”. Even when there are environmental laws in place, these are not Always implemented. Francis then speaks about “cultural ecology” and calls for attention to be shown to local cultures. He warned against “attempt[ing] to resolve all problems through uniform regulations” and explained “the need to respect the rights of peoples and cultures”, because the “imposition of a dominant lifestyle linked to a single form of production can be just as harmful as the altering of ecosystems”.
The Pope praises the “creativity and generosity” of “persons and groups who respond to environmental limitations by alleviating the adverse effects of their surroundings and learning to live productively amid disorder and uncertainty”. He gives examples relating to cities: those who design buildings, neighbourhoods, public spaces and cities, should serve “people’s quality of life, their adaptation to the environment, encounter and mutual assistance”, listening to the views of locals. Francis mentioned the problem of transport, urban traffic pollution, the priority that should be given to public transport but public transport systems - which need to be improved – “in many cities force people to put up with undignified conditions due to crowding, inconvenience, infrequent service and lack of safety”.
A genuine human ecology means “valuing one’s own body in its femininity or masculinity”. “It is not” therefore “a healthy attitude which would seek “to cancel out sexual difference because it no longer knows how to confront it”. The notion of the “common good” is inseparable from human ecology. The “common good” requires “respect for the human person as such, endowed with basic and inalienable rights”, taking into account the development of intermediate groups, starting with the family.
What action to take
In the fifth chapter of “Laudato Si’”, Francis says a “global consensus is essential” as it could lead to “planning a sustainable and diversified agriculture, developing renewable and less polluting forms of energy”. The Pope states that “technology based on the use of highly polluting fossil fuels” “needs to be progressively and replaced without delay”. He observes that “politics and business have been slow to react” and that “recent World Summits on the environment have failed to live up to expectations”. With regard to climate change and the reduction of greenhouse gases, advances “have been regrettably few” also “due to positions taken by countries which place their national interests above the global common good”. The Pope warns against certain strategies for lowering pollutant gas emissions that penalize poor countries with “burdensome commitments to reducing emissions”, creating a new injustice “under the guise of a certain commitment to the environment”.
Francis therefore mentions the “weakening of the power of nation states, chiefly because the economic and financial sectors, being transnational, tends to prevail over the political” calling for “stronger and more efficiently organized international institutions, with functionaries who are appointed fairly by agreement among national governments, and empowered to impose sanctions”. Meanwhile, every state must oversee its territory and encourage best practices.
Francis analyses the policies of governments, which, in response to electoral interests are “reluctant to upset the public with measures which could affect the level of consumption”. He refers to the development of cooperatives that exploit “renewable sources of energy which ensure local self-sufficiency” as a positive example, expressing the hope that non-governmental organizations and intermediate bodies in society will play a more prominent role. The Pope also writes that environmental impact assessment “should be part of the process from the beginning” in any plan or programme. “The local population should have a special place at the table; they are concerned about their own future and that of their children”.
Francis recalls that “politics must not be subject to the economy, nor should the economy be subject to the dictates of an efficiency-driven paradigm of technocracy”. “Saving banks at any cost, making the public pay the price, foregoing a firm commitment to reviewing and reforming the entire system, only reaffirms the absolute power of a financial system, a power which has no future and will only give rise to new crises”. Francis invites us “to reject a magical conception of the market which would suggest that problems can be solved simply by an increase in the profits of companies or individuals”. “Given the insatiable and irresponsible growth produced over many decades, we need also to think of containing growth by setting some reasonable limits”, “accept[ing] decreased growth in some parts of the world”, “provid[ing] resources for other places to experience healthy growth”. Francis observes that “the principle of the maximization of profits, frequently isolated from other considerations, reflects a misunderstanding of the very nature of the economy” and that today, “some economic sectors exercise more power than states themselves”. He goes on to highlight the important role of “religions” in the solution of economic, social and environmental problems.
An ecological spirituality
In the final chapter of the encyclical, Francis invites people to aim towards a different lifestyle in order to avoid being overcome by “compulsive consumerism” which is “one example of how the techno-economic paradigm affects individuals”. “That paradigm leads people to believe that they are free as long as they have the supposed freedom to consume” when in actual fact, “those really free are the minority who wield economic and financial power”. “Obsession with a consumerist lifestyle, above all when few people are capable of maintaining it, can only lead to violence and mutual destruction.”
But the Pope invites people to look at the positive side and the possibility all humans have to “choos[e] again what is good”. He recalled that “a change in lifestyle could bring healthy pressure to bear on those who wield political, economic and social power”. “This is what consumer movements accomplish by boycotting certain products. They prove successful in changing the environmental footprint and their patterns of production.”
“An awareness of the gravity of today’s cultural and ecological crisis must be translated into new habits.” “We are faced with an educational challenge.” And we have to start with small day-to-day choices. The Pope mentions the educational role of the family, which teaches how to care for creation and about the correct use of things. And while “political institutions and various other social groups are also entrusted with helping to raise people’s awareness”, so too is the Church: Francis’ hope is that seminaries and houses of formation will provide an “education in responsible simplicity of life”.
The Pope calls for an “ecological conversion” that recognises that “the world is God’s loving gift”. Christian spirituality “encourages a prophetic and contemplative lifestyle, one capable of deep enjoyment free of the obsession with consumption”. “Christian spirituality proposes a growth marked by moderation and the capacity to be happy with little.” Integral ecology requires “an attitude of the heart, one which approaches life with serene attentiveness”. For example, Francis suggests “stop[ping] and giv[ing] thanks to God before and after meals”, inviting people to learn how to contemplate the “mystical meaning” that is “to be found in a leaf, in a mountain trail, in a dewdrop, in a poor person’s face”. It is here that the Islamic spiritual writer Ali al-Khawas is quoted in a footnote, for the first time ever in a papal encyclical. The Pope concludes his encyclical by proposing two prayers, one “for our earth” and one “in union with creation”.
